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THE  BAPTISM  OF  CALVARY 

"ONE   BAPTISM" 

THE  GROUND  AND  THE  KEY  TO  ALL  OTHER 
BIBLE  BAPTISMS. 


EXPOSITION  OF  MARK  10 


BEFOE-E     THE      S"2"3Sr03D     OE      I=IiIXi.A.X)EIjI=III.A-. 


JAMES   W.  DALE,  D.D., 

PASTOR    OF     WAYNE     PRESBYTKRIAN     CHURCH. 


PRESBYTERIAN   BOARD   OF   PUBLICATION, 

1334  Chestnut  Street,  Philadelphia. 

1872. 


Entered  according  to  Act  of  Congress,  in  the  year  1872, 

By  JAMES  W.  DALE, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


SUERMAN  &  CO., 

STEKEOTYPEES  AXD   PRINTERS. 

PHILADELPHIA. 


vvvvwyVr*^^ 


THIS    EXPOSITION, 

PRESENTED  BEFORE  THE 

Synod  of  (Philadelphia 

AT  TUEIE  SESSION  IN  TOWANDA, 

AND  NOW  AT  THEIR  REQUEST  PUBLISHED, 

IS  TO  THEM,  PASTORS  AND  ELDERS, 

iTratcrnttllB  ?IDebicciteJ» 

BY  THEIR  LATE 

MODERATOE. 


(iii  ) 


COURSE  OF  EXPOSITION. 


INTRODUCTION. 

1.  Scripture  Baptism.  2.  Historical  Baptism. 

3.  Perpetuated  Errors. 

I.  WHAT  IS  THE  BAPTISM  OF  WHICH  MARK  SPEAKS? 

1.  "Is  Baptism  Dipping  and  Dipping  Baptism?" 

2.  Light  from  Attending  Circumstances:    (1.)  Associate  words;  (2.) 

Manner  of  utterance;  (3.)  Illustrative  passages;  (4.)  The  Context; 
(5.)  Parallel  passages  ;  (6.)  Use  of  the  same  terms. 

3.  Meaning  of  Baptize  and  Baptism:  (1.)  Classic  usage;  (2.)  Baptism 

by  clipping  into  water;  (3.)  Baptism  by  drinking  from  a  cup. 

4.  The  True  Relation  between  "Cup"  and  "Baptism" — cause  and 

EFFECT.  The  nature  of  the  baptism  determined  by  the  nature  of  the 
contents  of  the  cup. 

5.  THE  CUP  AND  its  Contents  drunk  by  our  Lord. 

II.  WHAT  RELATION  HAS  THE  BAPTISM  OF  THE  LORD  JESUS 
TO  THE  BAPTISM  OF  HIS  PEOPLE? 

1.  The  Relation  between  the  Baptism  of  Calvary  and  the  Bap- 

tism of  John:  (1.)  Baptism  "into  repentance;"  (2.)  Baptism  "into 
the  remission  of  sins." 

2.  The  Relation  between  the  Baptism  of  Calvary  and  the  Per- 

sonal Jordan  Baptism  of  the  Lord  Jesus  :  (1.)  Not  baptism  "  into 
repentance;"  (2.)  Not  baptism  "into  the  remission  of  sins;"  (3.) 
Baptism  into  covenant  engagement  "to  fulfil  all  righteousness." 

3.  The  Relation  between  the  Baptism  of  Calvary  and  the  type 

Jewish  Baptisms:  (1.)  Baptism  of  the  blood  of  the  lamb;  (2.)  Bap- 
tism by  sprinkled  heifer  ashes;  (3.)  Baptism  "  into  Moses." 

4.  The  Relation  between  the  Baptism  of  Calvary  and  the  Spirit 

Baptism  of  Pentecost. 

5.  The  Relation  between  the  Baptism  of  Calvary  and  the  Bap- 

tism Preached  at  Pentecost  :  (L)  Baptism  "into  the  remission  of 
sins  upon  the  name  of  Jesus  Christ ;"  (2.)  Baptism  "  into  the  name  of 
the  Lord  Jesus;"  (3.)  Baptism  "  into  Jesus  Christ " — Baptism  "into 
his  death." 

0.  The  Relation  between  the  Baptism  of  Calvary  and  the  Bap- 
tism "into  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost:"  (L)  "Disciple,"  import  of?  Baptism  "into  Paul;" 
(2.)  The  relation  of  sinners  to  Christ;  (3.)  Reconciliation  of  sinners, 
through  the  Redeemer,  with  the  Deity  in  holiness. 

7.  Corollaries. 
(iv) 


^^^^^ 


The  Baptism  of  Calvary. 


EXPOSITION. 

Avvaode  irielv  to  worZ/piov  b  eyo)  nivu  \  kol  to  f3aTiTtafj.a  6  kyu  PanTi^ofiai  jian- 
Tiadrjvai  5 

01  6e  eIitov  avTu^  Avvd/ueda'  6  61  'Irjaovg  elnev  avToig,  Id  fiev  iroTr/piov  b  eyii 
nivu  ■Kitade'  Kol  to  (idnTiGjia  b  kyu  (iaTTTi^o/iaij  PaizTiadrjaeade' 

"Can  ye  drink  of  the  cup  that  I  drink  of?  and  be  baptized  with  the  bap- 
tism that  1  am  baptized  with?  And  they  said  unto  him,  We  can.  And 
Jesus  said  unto  them,  Ye  shall  indeed  drink  of  the  cup  that  I  drink  of;  and 
with  the  baptism  that  I  am  baptized  withal  shall  ye  be  baptized." 

Mark  10:88,  39. 

SCEIPTUEE  BAPTISM. 

Baptism,  both  in  its  true  character  and  in  its  historical 
development,  is  so  intimately  related  to  Christianity  as  to 
demand  its  most  thorough  study  and  to  require  its  most 
exact  understanding. 

The  Scriptures  teach  a  baptism'  which  is  from  Christ  as 
an  atoning  Redeemer,  and  is  effected  in  the  soul  through  the 
Holy  Ghost,  50  that  the  condition  of  the  soul,  in  its  own 
nature  and  in  its  relations  to  law  and  to  sin,  is  thoroughly 
changed,  and  new  relations,  in  holiness,  are  established 
toward  God,  the  Father,  the  Son,  and  the  Holy  Ghost.  The 
Scriptures  farther  teach,  that  (his  baptism  of  the  soul  through 

1  Baptism  [fidnTicjua)  denotes  a  result,  an  effect,  a  condition  from  the  act  of 
the  verb.  In  evidence  of  this  see  the  Grammars  of  Buttmann,  Kiihner, 
Crosby,  &c.  The  use  of  this  word  originates  in  the  Scriptures.  It  is  there 
used  to  express  exclusively  a  spiritual  result,  effect  or  condition.  It  never 
has  water  as  its  complement. 


b  THE    BAPTISM    OF   CALVARY. 

the  blood  of  Christ,  received  by  repentance  and  faith,  the 
work  of  the  Holy  Ghost,  is  embodied  in  a  rite  and  symboUy 
exhibited  by  the  application  of  pure  water  to  the  body,  loith  the 
utterance  of  appropriate  expository  words.  This  is  the  doctrine 
of  that  "one  baptism"  by  Scripture  in  its  reality  by  the 
Holy  Ghost,  and  in  that  reality  ritiially  symbolized  by  pure 
water.  That  any  ritual  observance  is  associated  with  this 
divine  baptism,  as  its  visible  shadow,  is  evidence  that  our 
infirmity  needs  such  sensible  aid ;  while  the  limitation  of 
rites  under  Christianity  to  two  in  Jiumber,  and  their  restric- 
tion to  the  severest  simplicity  in  administration,  constitutes 
a  warning  against  liability  to  ritual  abuse. 

HISTOKICAL  BAPTISM. 

The  history  of  ecclesiastical  baptism  shows  that  the  warn- 
ing implied  in  the  limitations  of  Christian  rite  was  not  with- 
out cause.  We  find  ritual  baptism  to  have  undergone  so 
remarkable  a  transformation,  both  as  to  its  mode  and  its 
worth,  at  a  period  so  near  Bible  times,  as  to  be  quite  unac- 
countable and  almost  incredible.  Among  these  changes 
may  be  noted,  1.  A  departure  from  the  expository  formula 
used  in  ritual  baptism  by  the  Apostles ;  2.  The  candidate 
for  baptism  going  into  the  water  and  having  the  head  pressed 
down  into  the  water  by  the  administrator,  or,  in  the  case  of 
infants,  the  bodj'  dipped  into  water ;  3.  The  pressing  down 
of  the  head  or  the  dipping  of  the  body  of  the  infant  into 
the  water  three  times,  once  at  the  mention  of  each  name  of 
the  Trinity;  4.  The  baptized  (male  or  female,  adult  or  in- 
fant) divested  of  all  clothing  to  receive  the  rite;  5.  Exor- 
cism and  blessing  the  water;  6.  Renouncing  the  devil  look- 
ing toward  the  west,  as  the  land  of  darkness:  7.  Insufflation ; 
8.  Anointing  with  oil;  9.  The  use  of  milk,  honey,  spittle, 
salt;  10.  Touching  the  eyes,  ears,  nose,  and  mouth;  11. 
Arraying  in  white  garments.  These  changes  and  superad- 
ditions  to  the  simple  Bible  rite  by  their  number  and  their 
nature,  by  their  very  early  and  their  almost  universal  re- 
ception, are  as  admonitory  as  they  are  remarkable.     The 


THE    BAPTISM    OF    CALVARY.  7 

errors  in  relation  to  the  real  baptism  by  the  Holy  Ghost  and 
the  ritual  symbol  of  this  real  baptism,  were  yet  more  pro- 
found, unintelligible,  and  deleterious.  That  unity  which 
exists  scripturally  in  this  twain-one  baptism,  namely,  that 
which  must  ever  exist  between  symbol  and  that  which  is 
symbolized,  was  abandoned;  and  for  it  was  substituted  a 
mixed  unity  of  coexistence  and  coaction  by  the  diffusion  of 
a  divine  power  through  the  symbol.  Thus  the  real  baptism 
of  the  Holy  Ghost  became  merged  in  its  symbol  and  lost  as 
to  its  grand  individuality,  while  the  mighty  energy  imparted 
to  the  symbol  by  this  incorporation  was  utterly  destructive 
of  symbol  character,  transforming  it  into  an  efficient  agency 
in  which  was  the  mighty  power  of  God  for  regenerating  the 
soul  and  cleansing  it  from  all  sin.  This  revolution  divests 
the  Holy  Ghost  of  that  divine  vesture  of  truth  which  be- 
longs to  his  nature,  and  clothed  in  which  he  moves  upon  the 
soul  subjecting  it  to  its  power,  and  assigns  him  most  incon- 
gruously as  well  as  unscripturally  to  the  water,  which,  that 
it  may  give  room  to  its  divine  occupant,  is  emptied  of  its 
divinely  appointed  symbolism.  Thus  the  water  is  made 
the  embodiment  of  the  H0I3'  Ghost  and  his  blessings,  as  the 
bread  and  the  wine  are  made  the  incorporation  of  the  Lord 
Jesus  Christ  and  his  benefits.  This  being  so,  we  can  under- 
stand why  it  is  that  we  meet  among  these  early  writers  a 
perfect  exhaustion  of  language,  and  a  bankruptcy  of  imagi- 
nation in  the  attempt  to  express  the  regenerating  power  and 
sin-remitting  efficacy  of  the  water  of  ritual  baptism  inter- 
penetrated with  all  the  power  and  grace  of  the  Holy  Ghost, 
as  they  believed. 

To  sustain  these  errors  overlaying  the  rite,  destroying  its 
symbolism,  and  imprisoning  the  Holy  Ghost  in  water,  we 
find  many  passages  of  Scripture  misinterpreted  and  mis- 
applied. Among  such  passages  may  be  mentioned,  John 
3  :  5,  Titus  3  :  9,  Ephes.  4  :  22,  Galat.  3  :  27,  Acts  2: 38,  Rom. 
6 : 4,  as,  also,  others  as  warrant  for  the  introduction  of  oil, 
milk,  honey,  salt,  spittle,  &c. 


8  THE    BAPTISM    OF    CALVARY. 

PERPETUATED  ERRORS. 

This  unnatural  and  unscriptural  commixture  and  identifi- 
cation of  water  and  the  Holy  Ghost  has  been  perpetuated, 
in  some  cases  absolutely  and  in  others  with  limitations,  to 
our  own  day.  They  appear  in  the  Latin  and  the  Greek 
Churches  with  but  little  change.  And  among  churches  of 
the  Reformation  the  shadows  of  these  errors  may  be  found 
sometimes  very  deep,  very  cold,  and  very  deadly  to  the 
truth.  George  Fox  and  his  followers  deny,  that  any  ritual 
baptism  pertains  to  Christianity  as  a  perpetual  observance; 
and  affirm,  that  the  "  one  baptism"  abiding  in  the  Church 
is  the  baptism  of  the  Spirit.^  Roger  Williams  and  his 
friends  affirm  the  right  opposite  of  this,  declaring  that  the 
baptism  of  the  Spirit  is  not  perpetuated  in  the  Church,  and 
that  the  "  one  baptism"  of  abiding  obligation  is  a  ritual 
dipping  into  water.^     Some  retain  the  idea  of  a  conjunction 

1  "As  there  is  one  Lord  and  one  faitliso  there  is  one  baptism.  ...  So  that 
if  there  be  now  but  one  baptism,  as  we  have  before  proved,  we  may  safely 
conclude  that  it  is  that  of  the  Spirit,  and  not  of  water  ;  else  it  would  follow, 
that  the  one  baptism,  which  now  continues,  were  the  baptism  of  water,  i.  e., 
John's  baptism,  and  not  the  baptism  of  the  Spirit,  i.  e.,  Christ's;  which 
were  most  absurd." — Barclay's  Apology,  pp.  380,  388. 

2  "There  is  'one  baptism.'  I  firmly  believe  that  there  is  but  'one  bap- 
tism '  in  the  Church  of  Christ,  enjoined  on  man  to  be  practiced  by  man.  If 
according  to  the  Divine  teaching  there  is  '  one  baptism,'  this  baptism  is  either 
external,  or  internal,  or  both.  That  it  was  external  is,  I  think,  undeniably 
evident  when  the  Eunuch  said,  'See,  here  is  water,'  and  Peter  said,  '  Who 
can  forbid  water?'  So  I  undoubtingly  believe  it  to  have  been  in  every  in- 
stance on  record  referring  to  baptism  in  the  Acts  or  in  the  Epistles,  except- 
ing the  two  instances  in  which  baptism  was  administered  by  our  Divine 
Saviour  himself.  .  .  .  How  strange  that  this  '  one  baptism'  should  be  main- 
tained to  be  spiritual  baptism,  by  those  who  practice  sprinkling,  &c.  ...  If 
like  the  Friends,  they  repudiated  the  external  act,  there  might  be  some  con- 
sistency in  their  error." — R.  Ingliam,  Subjects  of  Baptism,  London,  p.  353. 

Thus  Barclay  finds  in  the  "one  baptism"  nothing  but  the  perpetuated 
baptism  of  Christ  through  the  Holy  Ghost,  and  repudiation  of  baptism  by 
water;  while  friends  of  the  theory  find  nothing  but  the  perpetuated  baptism 
of  John  by  water  and  repudiation  of  the  baptism  of  Christ  through  the 
Holy  Ghost.  We  accept  the  whole  teaching  of  Scripture,  and  maintain 
"one  baptism  "  presented  in  a  twofold  aspect,  1.  In  its  reality,  as  the  work 
of  the  Holy  Ghost  in  the  soul.     2.  In  its  symbol,  by  pure  water  ritually 


THE   BAPTISM    OF   CALVARY.  9 

and  coaction  between  the  water  and  the  Holy  Ghost.^  And 
some  concentrate  a  divine  power  for  salvation  in,  or  in  sub- 
mitting to  receive,  the  ritual  water,  which  has  full  equality 
with  repentance  and  faith.^    But  there  are  others  who  reject 

applied  to  the  body.  The  theory  says,  Barclay's  view  is  undeniably  false. 
Barclay  says,  the  view  of  the  theory  is  absurd.  "We  trust  that  neither  party 
may  long  continue  satisfied  with  half  of  the  truth,  but  that  the  one  may 
accept  that  ritual  aid  to  God's  truth  which  human  weakness  needs,  and  the 
other  may  apprehend  that  spiritual  reality,  the  baptism  by  the  Holy  Ghost 
of  every  regenerate  soul,  the  shadow  of  which  is  to  them  so  great  a  cause 
for  glorying  and  for  erring. 

'  "  By  the  word  baptism  is  understood  the  sacrament  by  which  sinful  man, 
born  with  hereditary  taint  from  his  first  parents,  is  'born  again  of  water 
and  the  Holy  Ghost,'  or  to  speak  more  particularly,  in  which  the  sinner, 
instructed  in  the  Christian  faith,  immersed  thrice  in  the  water,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  is  purified  by  Divine 
grace  from  all  sin,  and  becomes  a  new  man,  justified  and  sanctified." — Maca- 
riiis,  Theologic  Dogmatique  OrtJiodoxe,  ii,  376. 

2  "  If  men  would  observe  all  the  indications  in  the  Acts,  they  would  find 
a  stress  laid  upon  baptism  which  would  surprise  them.  Baptism  is  urged 
upon  the  converts  for  its  own  benefits,  in  and  for  itself.  Let  any  one  think, 
what  according  to  his  views  of  Christian  truth,  would  have  been  his  answer 
to  the  multitude  'pricked  in  their  hearts,'  asking  'What  must  we  do?'  I 
doubt  their  answer  would  not  have  been,  '  Kepent  and  be  hapiited.  every  one 
of  you,  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost.'  .  .  .  '  Save  yourselves  from  this  untoward 
generation '  .  .  .  corresponding  in  form  and  substance  with  the  words  of  St. 
Peter,  the  antitype  whereunto  baptism  doth  now  save  us.  I  cannot  but 
think  that  very  many  of  us  would  have  omitted  all  mention  of  baptism, 
and  insisted  prominentlj'  on  some  other  portion  of  the  Gospel  message.  .  .  . 
It  was  by  baptism  men  were  saved." 

"  Before  Saul's  baptism  he  appears  neither  to  have  been  pardoned,  regene- 
rated, justified,  nor  enlightened.  Ananias  says,  'Arise,  and  be  baptized, 
and  wash  away  thy  sins.'  And  this  was  done.  By  baptism  he  was  filled 
with  the  Holy  Ghost." — Pusey,  on  Bnpfism,  pp.  170,  174. 

A  like  perversion  of  these  passages,  by  steeping  them  in  water,  is  the  fol- 
lowing: "You  dare  not  quote  Acts  2:  38  at  all,  in  answer  to  the  question 
'  What  shall  I  do  to  be  saved  ?'  You  dare  not  quote  the  words  of  the  Lord 
Jesus  Christ,  *He  that  believeth  and  is  baptized  shall  be  saved;'  neither  yet 
the  words  of  Ananias  to  Saul,  '  Arise  and  be  baptized,  and  wash  away  thy 
sins,  calling  on  the  name  of  the  Lord.'  Do  not  say  that  we  have  brought 
these  Scriptures  into  ill  odor  by  an  improper  use  of  them." — Pardee  Butler, 
Christla7i  Standard  [Camp.  Bapt.). 

For  the  interpretation  of  these  passages  of  Scripture,  see  "Christie  Bap- 
tism." 

2 


10  THE  BAPTISM  OF  CALVARY. 

the  unscriptural  additions  of  oil,  honey,  milk,  salt,  spittle, 
exorcism,  insufflation,  renouncing  the  devil  with  face  to  the 
west,  naked  bodies,  and  white  robes;  they  also  reject  the 
unscriptural  disjunction  of  ritual  baptism  and  of  real  bap- 
tism, whether  after  the  fashion  of  George  Fox,  or  after  the 
worse  fashion  of  Roger  "Williams;  they  also  reject  the  dis- 
junction of  the  Holy  Ghost  from  the  truth,  and  of  water 
from  its  symbol  nature,  in  order  to  the  unscriptural,  and  in 
every  way  incredible  conjunction  of  the  Holy  Ghost  and 
water  (!);  they  farther  reject  the  irrational  and  no  less  un- 
scriptural conversion  of  the  pure  water  now  into  "a  grave," 
and  now  into  "  a  womb"  (!);  they  retain  the  twain-oue  (real 
and  symbol)  Baptism  of  the  Scriptures  restored  to  their  true 
character,  relation,  and  simplicity. 

The  history  of  Baptism  making  revelation  of  facts  like 
these  deepens  the  conviction  that  this  subject,  both  as  a  rite 
and  as  a  doctrine,  demands  the  most  accurate  study  that  we 
may  attain  to  a  just  conception  of  its  true  nature  and  value 
as  taught  in  the  Scriptures. 

The  text  before  us  will  enable  us  to  do  this  more  justly 
and  more  profoundly  than  any  other  one  text  in  Scripture, 
inasmuch  as  it  presents  to  view  that  "  one  baptism"  which 
lies  at  the  basis  of  and  gives  character  to  all  other  Bible 
baptisms. 

The  treatment  of  the  subject  will  embrace  the  following 
inquiries : 

I.  What  is  that  baptism  of  which  the  text  speaks  ? 

II.  What  is  the  relation  between  that  baptism  and  other 
Bible  baptisms  ? 


I.  WHAT  IS  THE  BAPTISM  OF  WHICH  THE  TEXT  SPEAKS? 

"BAPTISM  IS  DIPPING,  AND  DIPPING  IS  BAPTISM." 

Some  would  suggest  that  such  a  question  is  idle,  because 
self  answering.  They  say:  "  To  ask,  what  is  this  baptism? 
is  simply  to  ask  what  is  this  dipping?  and  since  a  dipping  is 
one  thing,  and  but  one  thing,  namely,  a  definite  act  introducing 


THE    BAPTISM    OF   CALVARY.  11 

its  object  superficially  into  a  liquid,  and  im.inediatehj  loithdrawing  it, 
there  can  be  no  room  for  raising  an  inquiry  as  to  its  charac- 
ter." Having  no  faith  in  the  statement  which  declares  a 
dipping  and  a  baptism  to  be  one  and  the  same  thing,  it 
cannot  be  accepted  as  a  bar  to  this  inquiry.  We  prefer  to 
proceed  in  reliance  upon  the  statement  of  Ambrose  •}  "  31ulta 
sunt  genera  bapiismatum.  There  are  maiig  kinds  of  bap- 
tisms." If  this  be  true,  then  it  cannot  be  true  that  "  a  bap- 
tism is  a  dipping,"  for  we  have  just  been  told  that  a  dipping 
is  one  thing  and  cannot  be  a  second  thing,  while  Ambrose 
says,  that  there  are  not  only  diverse  baptisms,  but  that  these 
are  so  various  within  themselves  that  they  constitute  '■'■multa 
GENERA."  We  proceed  then  with  our  inquirj^  "  What  is  this 
baptism  which  is  declared  by  the  Lord  to  be  both  unattain- 
able and  attainable  by  his  disciples?"  1.  The  first  answer 
is  negative :  It  is  not  that  ritual  baptism  with  symbol  water 
of  which  the  Scriptures  speak.  iNo  one  believes  this.  2.  It 
is  not  that  rite  baptism  administered  by  the  Forerunner  to 
the  Coming  One  when  introducing  him  into  his  public 
mission.  That  baptism  had  already  been  received.  The 
text  speaks  of  a  baptism  still  in  the  future.  3.  It  is  not  that 
baptism  of  the  Spirit  by  which  the  Coming  One  was  to  show 
himself  "  mightier"  than  his  Forerunner,  who  could  only 
baptize  by  a  symbol.  Of  that  baptism  he  is  to  be  the  ad- 
ministrator; of  this  he  is  to  be  the  recipient.  4.  It  is  not 
that  singular  and  exclusive  baptism  of  the  Holy  Ghost  which 
the  beloved  Son  of  the  Father  received  at  Jordan,  attesting 
his  Messiahship,  and  sealing  with  divine  assurance  the  tri- 

1  "  Multa  sunt  genera  baptismatum,  sed  unura  baptisma,  clamat  Aposto- 
lus."— Ambrose,  iii,  424. 

Ambrose  specifies  one  kind  of  these  "many  kinds  of  baptism,"  in  the 
thorough  change  in  the  character  of  the  waters  of  the  fountain  through  the  in- 
fluence of  the  wood  cast  into  it  by  Moses.  This  baptism  of  a  fluid  by  some- 
thing put  into  it  has  the  abundant  sanction  of  patristic  and  classic  writers. 

"  It  is  necessary  that  the  water  be  first  purified  and  sanctified,  that  it  may 
be  able  (-w  JJ/o  (SaTTTiafiari)  by  its  own  baptism  to  cleanse  the  sins  of  the  bap- 
tized man." — Cyprian,  1082.  The  water  "purified  and  sanctified  is"  thor- 
ouglily  changed,  as  to  its  character,  and  this  result,  changed  condition,  is  its 
"BAPTISM." 


I 


12  THE   BAPTISM    OF   CALVARY. 

uraphant  issue  of  his  mission.  That  baptism  had  been 
received  with  his  first  step  from  Jordan  toward  Calvary. 
It  is  now  enjoyed.  In  the  power  of  it  he  is  advancing  to 
meet  that  Gethsemane  and  Calvary  baptism  on  which  his 
eye  ever  rests.  This  baptism,  then,  cannot  be  that  baptism. 
There  has  been  no  one,  so  far  as  I  am  aware,  during  1800 
years,  who  has  identified  the  baptism  under  consideration 
with  either  of  the  baptisms  now  referred  to.  It  is,  however, 
as  real  a  baptism  as  any  of  them.  It  has  been  so  designated 
by  holy  men  speaking  as  they  were  moved  by  the  Holy 
Ghost.  It  must  be  so  received  by  us  in  the  full  force  of  the 
term  chosen  by  divine  wisdom  to  express  the  truth  of  the 
case.  But  while  it  is  most  distinctly  declared  to  be  a  bap- 
tism, the  specific  character  of  the  baptism  is  not  declared. 
No  defining  term  is  attached  to  the  word.  A  word  which 
only  expresses  a  general  idea  cannot,  in  absolute  use,  convey  a 
specific  conception.  It  does  not  follow,  however,  that  because 
a  specific  idea  is  not  directly  deducible  from  a  general  term, 
therefore,  it  cannot  be  deduced  at  all.  There  may  be  good 
reason  why  the  truth  involved  is  not  explicitly  stated  at  the 
time,  while  the  utterance  or  attending  circumstances  may 
be  so  illumined  by  after  developments  as  to  bring  the  hidden 
truth  into  the  brightest  sunlight.  The  negative  result  to 
which  we  are  brought  is  important,  because  it  is  of  great 
practical  value  to  know  that  the  Scripture  does  not  limit  its 
baptisms  to  those  which  are  ritual  by  symbol  water,  nor  to 
those  which  are  real,  by  the  Holy  Ghost,  regenerative  and 
sin-remitting;  but  includes  others  of  essential  difierence. 
It  may  be  noted  in  passing,  that  if  the  body  can  be  ritually 
baptized  by  symbol  water,  then  it  may  be  baptized  by 
other  things,  such  as  tears  and  blood.*     And  if  the  soul  can 

1  "Baptized,  a  second  time  [rolg  daKpvai),  hy  tears.^' — Clem.  Alex.,  ii,  649. 

"  For  it  is  only  the  baptism  of  blood  [bajytisma  sanguinis)  which  renders 
us  more  pure  than  the  baptism  of  water.  After  that  baptism  by  my  own 
blood." — Origen,  ii,  980. 

Every  tear-drop  baptizing  the  penitent,  every  blood-drop  baptizing  the 
martyr,  is  a  plea  against  the  dipping  theory  which  can  only  be  answered  by 
the  abandonment  of  that  theory. 


THE  BAPTISM  OF  CALVARY.  13 

be  baptized  by  the  Holy  Ghost,  by  reason  of  a  thorough 
change  effected  in  its  condition,  then  other  persons,  things, 
or  influences  (capable  of  thoroughly  changing  its  condition 
in  other  aspects),  are  capable  of  baptizing  it.^ 

LIGHT  FROM  ATTEKDIKG  CIRCUMSTANCES. 

We  now  seek  for  an  affirmative  and  specific  answer  to 
the  question,  "  What  is  this  baptism  ?"  Information  must 
besought:  1.  In  associated  terras;  2.  In  the  surrounding 
circumstances;  3.  In  parallel  passages;  4.  In  the  essential 
force  of  governing  words. 

Associate  Words. — Words  expressive  of  difficulty  and  suf- 
fering are  associated  with  those  announcing  this  baptism. 
"  Can  ye  ?"  "  Are  ye  able  ?"  is  expressive  of  difficulty  or  im- 
possibility, arising  not  from  unwillingness,  but  from  the 
absolute  lack  of  adequate  power.  The  disciples  were  not 
unwilling,  but  they  were  unable.  "  Can  ye  drink  of  this 
cup?"  clearly  implies  that  the  difficulty  referred  to  involved 
suffering.  '*  Cup"  and  "  drinking"  may  be  equally  con- 
nected with  joy  or  woe.  We  may  drink  "  the  cup  of  salva- 
tion," or  "the  cup  of  the  wine  of  the  fierceness  of  God's 
wrath."  The  cup,  according  to  that  with  which  it  is  filled, 
brings  with  it  life  or  death.  A  cup  filled  with  cold  water 
brings  life  to  Ishmael  in  the  desert;  a  cup  filled  with  hem- 
lock brings  death  to  Socrates  in  prison.  The  cup  includes 
the  contents  within  it;  and  the  drinking  of  the  cup  cannot 
be  separated  from  the  effect  of  drinking.  "  Baptism"  is 
adapted  to  the  same  varied  application  as  "  cup."  It  is 
evident,  then,  from  the  terms,  "Can  ye?"  "  Cup,"  "Bap- 
tism," that  difficulty  and  suftering,  it  may  be  death,  are  in- 
volved in  this  baptism. 

'  A  startling  word  or  fact  "astounds  the  soul  and  baptizes  it." — Achilles 
Tatius,!,  3. 

"  G7'ief  BAPTIZING  the  soul." — Julia?!,  148. 

"The  soul  is  baptized  by  excess." — Phdarch,  xiii. 

These  things  severally  and  variously  change  the  condition  of  the  soul, 
and  therefore  baptize  it. 


14  THE  BAPTISM  OF  CALVARY. 

Maimer  of  Utterance. — This  conclusion,  deduced  from  the 
nature  of  the  terms,  was,  no  doubt,  clearly  developed,  and 
made  deeply  emphatic  both  by  the  tone  of  utterance  and 
expression  of  countenance,  when  they  were  spoken.  Then, 
doubtless,  as  afterward  when  the  cup  was  held  more  closely 
to  his  lips,  he  "began  to  be  exceeding  sorrowful." 

Illustrative  Passages.  —  This  baptism  receives  illustration 
from  other,  independent,  passages  alluding  to  it.  As  in 
Luke  12:50,  "I  have  a  baptism  to  be  baptized  with,  and 
how  am  I  straitened  until  it  be  accomplished."  Here, 
"  straitened"  is  equivalent  to  oppressed,  distressed,  and  reveals 
the  character  of  the  baptism  from  which  it  proceeds.  The 
absolute  use  of  "baptize"  in  this  passage,  as  well  as  in  that 
under  consideration,  shows  that  there  was  a  well-understood 
general  idea  attached  to  this  word  in  which  ivaier  found  no 
place.  The  use  of  the  word  in  these  passages  is  out  of  the 
realm  of  physics  entirely.  It  is  just  as  far  removed  from  the 
Jewish  use  of  the  word  as  relating  to  ceremonial  purifica- 
tions. And  it  is  no  less  far  from  John's  use  of  the  word  as 
indicating  the  change  wrought  in  the  soul  by  the  Holy 
Ghost,  and  the  symbol  of  such  change  in  the  ritual  use  of 
pure  water  applied  to  the  body.  And  yet,  in  an  absolute 
use  of  the  word,  entirely  removed  from  the  special  applica- 
tions with  which  they  were  familiar,  they  at  once  received 
a  clear  general  idea,  which  was  all  that  the  word  so  used 
could  communicate,  and  all  which  their  Lord  designed  to 
communicate.  They  failed  only  to  apprehend  the  uuuttered 
specialty  of  the  application,  and  so  answered  accordingly. 
Kow,  as  on  many  other  occasions,  the  Saviour  speaks  in 
comprehensive  and  suggestive  language  rather  than  in  def- 
inite and  specific  terms.  It  was  unsuitable,  now,  to  invest 
this  baptism  with  the  bloody  sweat  of  Gethsemane,  or  the 
death-woe  of  Calvary.  These  specific  features  the  disciples 
did  not  apprehend.  The  general  feature,  of  profoundest 
sufliering  issuing  in  probable  death,  they  did  understand. 

The  Context. — The  interpretation  is  greatly  aided  by  the 
context.  Thus  in  vv.  33,  34,  "  Behold  we  go  up  to  Jeru- 
salem :  and  the  Son  of  man  shall  be  delivered  unto  the  chief 


THE  BAPTISM  OF  CALVARY.  15 

priests,  and  unto  the  scribes;  and  tliey  shall  condemn  Mm  to 
death,  and  shall  deliver  him  to  the  Gentiles :  And  they  shall 
mock  him,  and  shall  scourge  him,  and  shall  spit  upon  him, 
and  shall  kill  him."  This  language,  beyond  rational  doubt, 
refers  to  and  is  explanatory  of  that  baptism  which  is  an- 
nounced immediately  afterward.  So  in  the  context  (v.  28) 
immediately  after  the  announcement  of  the  cup  and  baptism 
by  Matthew  (or  the  cup  alone,  according  to  some,  the  bap- 
tism being  included  in  the  cup  as  a  consequence  of  the 
drinking),  we  have  this  statement,  "  The  Son  of  man  came 
to  give  his  life  a  ransom  for  many."  By  this  we  learn  that 
the  cup  was  to  be  drunk  and  its  baptism  to  be  endured,  not 
merely  unto  death-suffering,  but  that  this  was  for  others,  "  a 
RANSOM  for  many." 

Parallel  Passages. — Passages  which  are  parallel,  but  in 
which  the  word  baptism  does  not  occur,  expound  the  nature 
of  the  baptism  under  consideration.  Some  of  these  passages 
are  the  following :  Matt.  16  :  21,  "  Jesus  began  to  show  unto 
his  disciples,  that  he  must  go  unto  Jerusalem  and  suffer 
many  things  of  the  elders  and  chief  priests  and  scribes,  and 
be  killed;"  Matt.  17  :  22,  "Jesus  said  unto  them.  The  Son  of 
man  shall  be  betrayed  into  the  hands  of  men  ;  and  they  shall 
kill  him;'''  Luke  9 :  22,  Peter  having  made  confession,  "  Thou 
art  the  Christ  of  God,"  Jesus  said,  "  The  Son  of  man  must 
suff^er  many  things,  and  be  rejected  by  the  elders,  and  chief 
priests,  and  scribes,  and  he  slain;"  and  vv.  30,  31,  Moses 
and  Elias,  amid  the  glories  of  the  transtiguration,  "spake  of 
his  decease  which  he  should  accomplis4i  at  Jerusalem."  These 
repeated  allusions  to  suffering  and  death  are  clearly  parallel 
with  the  scripture  before  us,  and  prove  indubitably  that  the 
cup  and  the  baptism  apply  not  to  a  condition  of  jo^"^,  but  of 
woe ;  and  not  of  woe  merely,  but  of  woe  unto  death. 

Use  of  the  Same  Terms. — "  Cup"  is  used  in  other  passages 
under  such  circumstances  as  both  to  identity  it  with  "the 
cup"  of  this  passage  and  to  preclude  all  doubt  as  to  the 
nature  of  its  contents.  Thus,  Matt.  26  :  39,  "  O  ray  Father, 
if  it  be  possible  let  this  cup  pass  from  me;"  and  v.  42,  "  O 
my  Father,  if  this  cup  may  not  pass  from  me  except  I  drink 


16  THE  BAPTISM  OF  CALVARY, 

it,  thy  will  be  done ;"  Luke  22  :  44,  "And  being  in  an  agony 
he  prayed  more  earnestly :  and  his  sweat  was  as  it  were 
great  drops  of  blood  falling  down  to  the  ground."  The  cup 
was  now  at  his  lips;  its  bitterness  had  been  tasted;  but  the 
cup  was  yet  to  be  fully  drunk.  At  a  later  hour  of  that  same 
uight  the  cup  tasted  is  made  again  to  overflow  by  his  treat- 
ment "  as  a  thief,"  and  being  led  away,  amid  encompassing 
swords  and  staves,  to  Caiaphas  and  Pilate,  when  he  says: 
"  The  CUP  which  my  Father  hath  given  me,  shall  I  not  drink 
it?"  {John  18  :  11.)  But  the  last  drop  in  that  cup  was  not 
placed  there  by  servant  or  by  soldier,  by  priest  or  by  king. 
That  which  made  the  cup  to  overflow,  that  which  gave  dead- 
liest bitterness  to  the  drauafht,  that  which  wruns^  from  his 
anguished  soul  the  cry,  "  Eli  !  Eli  !  lama  sabbachthani," 
was  the  penal  suffering  for  a  broken  law  poured  into  that 
cup  by  a  Father's  hand!  That  cup  one  only  could  drink. 
It  was  drunk.  And  with  lips  wet  and  pale  with  the  deadly 
bitterness,  "  he  gave  up  the  ghost." 

TsriXearai. — Another  word  of  the  profoundest  significance, 
"  It  is  finished,"  announcing  that  the  last  drop  has  passed 
from  "  the  cup,"  identifies  the  baptism  of  this  passage  with 
the  penal  woes  of  the  Cross.  Thus  in  Luke  12  :  50,  "  I  have 
a  baptism  to  be  baptized  with,  and  how  am  I  straitened  until 
(Tshrrdrj)  it  be  finished ;''  and  in  John  19  :  30,  "When  Jesus 
therefore  had  received  the  vinegar,  he  said  (rsrihtTrai)  It  is 
finished."  It  is  impossible  to  regard  the  use  of  these  re- 
markable words  as  fortuitous  or  without  a  common  relation. 
That  baptism  whose  anticipated  woes  "  straitened"  the  soul 
of  the  Redeemer  on  his  way  to  Calvary,  and  which  would 
continue  to  "straiten"  him  until  it  should  be  "finished," 
receives  its  interpretation  from  the  Cross,  when  "  the  cup  " 
which  the  Father  gave  him  being  drunk,  he  declares  with 
the  last  breathings  of  life  "  It  is  finished  ! "  The  cup  and 
the  baptism  are  exhausted  on  Calvary.  Having  "  endured 
the  Cross,  despising  its  shame  for  the  joy  that  was  set  before 
him,  he  is  set  down  at  the  right  hand  of  the  throne  of  God" 
— straitened  no  more ! 

The  evidence  which  identifies  this  cup  and  baptism  with 


THE  BAPTISM  OF  CALVARY.  17 

the  woe  and  death  of  Calvary  is  so  overwhelming,  that  few 
or  none  have  questioned  it  since  the  bloody  sweat  of  Geth- 
semane  and  the  lifting  up  of  the  Cross  on  Calvary.  There 
is  not,  however,  the  same  consent  in  expounding  the  relation 
between  "the  cup"  and  "  the  baptism,"  nor  in  explaining 
the  fitness  of  the  representation  of  the  death  of  Christ  on 
the  Cross  as  a  baptism.  In  seeking  a  just  solution  of  these 
points  we  turn  to  a  second  source  of  light  to  be  found  in  the 
essential  force  of  the  terms  baptize  and  baptism. 

THE  TEEMS  BAPTIZE  AND  BAPTISM. 

BarzTi^oj. — What  is  the  essential  power  of  ^aizriZu)  ?^  The 
power  of  this  word  is  exhibited :  1.  In  a  demand  for  the  in- 
tusposition  of  its  object  within,  usually,  some  fluid  medium  ; 
2.  In  freedom  from  all  limitation  as  to  the  method  or  form 
of  act  by  which  such  position  is  secured ;  3.  In  making  no  re- 
moval of  its  object  from  such  position.  These  elements,  1. 
Intusposition,  2.  Unlimited  freedom  in  the  act,  3.  Unlimited 
time  of  continuance,  are  essential  elementary  constituents 
giving  power,  freedom,  and  compass  to  this  word.  But  these 
elements  do,  of  necessity,  generate  a  fourth,  namely,  that  of 
CONTROLLING  INFLUENCE,  characterized  by  interpeneiration  and  as- 
similation. 'No  object,  with  rare  exceptions,  can  be  inclosed  in 
a  fluid  medium  for  an  indefinitely  prolonged  period  of  time, 
Avithout  coming  under  the  fullest  influence  which  such  me- 
dium is  capable  of  exerting  by  interpenetration  and  thorough 
diftusion  of  its  quality.  This  result  of  the  baptism  of  an 
object  within  a  physical  medium  (water,  wine,  milk,  vinegar, 
oil)  becomes  the  basis  of  a  usage  where  a  like  result,  7wi 
effected  by  intusposition^  appears.  This  usage  has  a  wide  and 
varied  development.  It  obtains  alike  in  influences  proceed- 
ing from  sources  physical,  mental,  and  moral.  It  is  the  sole 
basis  of  the  baptisms  of  the  New  Testament. 

Dip. — It  is  obvious,  that  the  elements  which  are  radical 
in  this  word  constitute  it  a  word  of  power  and  therefore 
peremptorily  reject  dip  as  the  representative  of  its  meaning. 

1  See  Classic  Baptism  for  evidence  of  the  view  presented. 


18  THE  BAPTISM  OP  CALVARY. 

The  antagonism  between  these  words  is  revealed  at  all 
points:  1.  Dij)  is  under  bonds  to  a  definite  act;  baptize  is 
unbound;  2.  Dip  moves  its  object,  never  the  fluid;  baptize 
moves  at  will,  the  object  or  the  fluid;  3.  Dip  withdraws  its 
object  after  a  momentary  introduction  into  the  fluid;  bap- 
tize has  no  element  of  withdrawal;  consequently,  4.  Dip 
affects  its  object  but  trivially  ;  baptize  affects  its  object  prqfoundl)j. 

There  is  a  certain  class  of  liquids  (dyeing  liquids)  which 
afiect  objects  strongly  (by  penetrating  and  imparting  qual- 
ity), even  when  but  momentarily  introduced  into  them. 
This  originates  a  secondary  meaning  to  (iSdTzzcu')  dip,  namely, 
to  dye.  And  inasmuch  as  a  like  eflect  (dyeing)  can  be  pro- 
duced in  other  ways  than  by  dipping,  (/Jd-rw)  dip,  loses  the 
exclusively  modal  signification  and  accepts  sprinkling  or  pour- 
ing, not  as  new  meanings,  but  as  new  and  equally  legitimate 
modes  as  that  of  dipping  for  meeting  its  demand  for  a  dyed 
color.  It  is  here,  as  demanding  a  result,  a  condition,  and  not 
as  demanding  a  form  of  act,  that  jSd-ra)  and  ^oKriZu}  meet 
together.  Their  point  of  contact  is  in  the  secondary  mean- 
ing of  ^dnzu)^^  to  change  condition,  to  dye,  and  not  in  its  pri- 
mary meaning,  to  dip.  As  ISd-no,  second,  demands  result 
irrespective  of  the  mode  of  its  accomplishment;  so,  ^aTzziZio 
demands  result  irrespective  of  the  mode  of  its  accomplish- 
ment. And  as  ^dnz(o  is  limited  to  result  within  the  sphere 
of  dyeing,  with  exclusive  rights,  iSarrzi^u)  is  assigned  the  broader 
and  well-nigh  boundless  sphere  in  which  are  developed  the 
results  of  any  controlling  influence  characterized  by  interpene- 
tration  and  assimilation,  or  their  analogies. 

The  radical  diversity  and  irreeoncilableness  between  the 
primary  meaning  of /5a-rw  (clip)  and  the  usage  of  i^aTtzi^m  is  so 
evident,  that  those  who  once  loudly  affirmed  their  sameness 
and  based  their  system  on  the  assertion,  now  admit  that  the 
position  must  be  abandoned.^ 

1  See  Johannic  Baptism,  p.  65. 

2  "  It  is  not  a  dipping  that  our  Lord  instituted.  We  repeat,  with  em- 
phasis, for  the  consideration  of  our  Baptist  brethren  :  Christian  baptism  is 
no  mere  literal  and  senseless  '  dipping,' assuring  the  frightened  candidate 
of  a  safe  exit  from  the  water.     Granting  that  /JdrvTu  always  engages  to  take 


THE  BAPTISM  OP  CALVARY.  19 

Classic  Usage. — Classic  Greek  writers  use  fiarzTi^m  In  con- 
nection with  an  endless  variety  of  influential  agencies  capable 
of  controlling  their  objects  by  imparting  their  characteristics 
to  them,  while  desiiiute  of  all  poioer  to  communicaie  such  charac- 
teristic by  a  covering}  In  absolute  use,  without  a  defining 
term,  the  word  expresses  a  result  from  some  controlling  in- 
fluence which  operates  actually  by  or  analogously  to  inter- 
penetration  and  assimilation,  without  any  reference  what- 
ever to  a  covering.  Such  usage,  in  itself  considered  and 
whenever  the  nature  of  the  influence  operating  is  unknown, 
does  of  necessity  leave  the  conception  without  specific  char- 
acter. The  scripture  under  consideration  belongs  to  this 
usage.  There  is  no  defining  adjunct.  The  disciples  do  not 
know  the  contents  of  the  cup — the  specific  character  of  the 
baptizing  influence.  Their  Lord  did  not  mean  to  announce 
it.  They  could  not  receive  it.  Midnight  darkness  rested 
on  Gethsemane,  and  preternatural  darkness  shrouded  Cal- 
vary when  they  came.  But  deeper  darkness  rested,  then 
and  now,  upon  the  minds  of  the  disciples.  How,  then,  could 
they  see  light  in  the  prophetic  cup  and  baptism  ?  But  while 
it  was  impossible  for  the  disciples  to  get  from  these  words 
the  idea  of  sorrows  connected  with  an  atoning  death,  they 
could  and  did  get  the  more  general  idea  of  suffering  and 
probable  death.    Greeks  and  Jews  used  the  word  "  baptize" 

its  subject  out  of  the  water  (which  we  do  not  believe),  and  that  /SaTrn'fu 
never  does  engage  to  take  its  subject  out  of  the  water  (which  we  readily 
admit),  we  let  jianTiC.u  take  us  into  the  water,  and  can  trust  to  men's  in- 
stinctive love  of  life,  their  common  sense,  their  power  of  volition  and  normal 
muscular  action  to  bring  them  safely  out.  The  law  of  God  in  Eevelation 
sends  the  Baptist  down  into  the  waters  of  immersion ;  when  it  is  accom- 
plished, the  equally  imperative  law  of  God  in  nature  brings  him  safely 
out." — Prof.  Ketidrick,  Baptist  Qitarterly. 

Thus  the  theory  confesses  that  Revelation  lends  no  help  to  rescue  its 
friends  from  the  water,  and  is  compelled  to  call  on  the  "  muscular"  arm  of 
"  Natural  Theology"  to  come  to  the  rescue. 

1  Thus  we  have  "baptism  by  sophistical  questions,"  "baptism  by  exces- 
sive study,"  "  baptism  by  magical  arts,"  "  baptism  by  a  draught  of  wine," 
&c.,  &c.  It  would  be  hard  to  find  a  dipping  or  a  covering  over  for  a  man 
within  such  things  as  "questions,"  "study,"  "magic,"  "  goblet  of  wine," 
&c. 


20  THE  BAPTISM  OF  CALVARY. 

where  suffering  and  death  were  involved/  The  Saviour  so 
used  it  here,  with  his  own  mind  resting  on  the  specialty  of 
the  case.  The  disciples  received  the  general  import;  but 
they  could  not  apprehend  the  specialty.  And  this  result 
was  only  what  had  occurred  many  times  under  the  plainer 
utterances — "  The  Son  of  man  must  suffer  at  the  hands  of 
priest  and  people ;"  "  The  Sou  of  man  must  be  betrayed  into 
the  hands  of  sinners;"  "  The  Son  of  man  must  give  his  life 
a  ransom  for  many."  All  this  was  in  the  cup  and  its  bap- 
tism. All  this  was  developed  in  the  Garden,  at  the  Judg- 
ment Hall,  and  on  the  Cross.  But  the  disciples  did  not  un- 
derstand. And  yet  it  is  most  obvious,  that  the  word  by  its 
own  essential  force,  as  well  as  by  all  the  circumstances  di- 
rectlj^  and  indirectly  associated  with  it,  is  well  calculated  to 
bring  us  to  the  wondrous  scenes  of  Gethsemane  and  Cal- 
var3%  where  the  cup  is  emptied  of  its  penal  woe  by  him  who 
cries,  "I  thirst,"  and  as  he  drinks  he  dies — baptized  into 
death,  "the  just  for  the  unjust!" 

Dipping  into  Water. — Some  expound  this  baptism  as 
though  the  Cross  and  the  crucified  Redeemer  were,  on  the 
summit  of  Calvary,  dipped  into  water!  But  such  imagina- 
tive extravagance  has  no  justification  either  in  the  language 
of  Scripture,  in  the  historical  facts,  in  sober  common  sense, 
or  in  a  true  understanding  of  the  word.  The  context,  the 
parallel  passages,  and  the  facts,  all  unite  to  show  that  the 
word  is  used  in  its  well-understood  secondary  meaning,  ex- 
pressive of  controlling  influence.  The  specific  character  of 
the  influence  is  not  stated,  but  it  is  speedily  unfolded  in 
those  amazing  facts  which  cluster  around  the  Son  of  God 
drinking  the  cup  held  to  his  lips  by  a  Father's  hand,  and  as 

1  "  Displeased  at  such  a  falsehood,  baptizing  drowned  him." — ^sop. 

"  I  baptizing  you  by  sea  waves,"  will  drown  you. — Alcibiades. 

"  Baptizing  others  into  the  lake,"  drowned  them. — Heliodorus. 

"  Baptizing  him,"  drowned  him. — Lucian. 

"Baptizing  himself  into  the  lake,"  drowned. — Plutarch. 

"  Whom  it  were  better  to  baptize,"  drown. — Themistius. 

These  cases  are  sufficient  to  show  the  force  of  the  word ;  and  as  these 
heathen  men  were  not  familiar  with  the  modern  device  of  appeal  to  a  "  mus- 
cular "  theology  to  rescue  from  the  waters,  they  had  no  alternative  but  to 
perish. 


THE    BAPTISM    OF    CALVARY.  21 

he  drinks  dies,  "  the  Lamb  of  God  that  taketh  away  the  sin  of 
the  world,"  baptized  into  penal  death  "a  ransom  for  many." 
Cup  Baptism. — That  most  irrational  error  which  would 
introduce  a  water  scene  on  Calvary,  whether  of  dipping  into 
water,  or  of  rising  flood,  or  of  dashing  billow,  is  disproved 
by  the  only  rational  relationship  which  can  be  established 
between  "  the  cup"  and  "the  baptism."  The  assumption 
that  there  are  two  distinct  figures  expressed  by  these  words, 
widely  separated  in  nature  yet  placed  in  immediate  juxtapo- 
sition, is  nothing  but  an  assumption.  There  is  nothing  in 
the  phraseology  or  the  thought  which  requires  this.  The 
distinct  statement,  cup  and  baptism,  does  not  b}^  any  neces- 
sity divorce  them  from  each  other.  Nothing  is  more  com- 
mon than  to  present  in  this  form  things  which  are  indisso- 
lubly  related  as  cause  and  eflect.  Thus  Paul  says,  "  Believe 
and  be  saved;"  and  thus  we  say,  "Drink  and  be  drunken." 
There  is  nothing  in  rhetoric  to  encourage  such  idea.  Can 
a  parallel  be  found  anywhere  in  which  two  such  alien  figures 
as  drinking  from  a  cup,  and  being  dipped  into  water,  are 
conjoined  ?  There  is  nothing  in  the  usage  of  baptize  which 
requires  the  introduction  of  water  in  any  conceivable  form 
or  measure.  It  is  continually  used  in  the  classics  where 
water  has  no  more  place  than  it  has  in  a  glowing  furnace. 
l^OY  is  there  a  single  instance  in  the  ITew  Testament  in 
which  baptize  or  baptism  is  used  with  water  as  comple- 
mentary of  the  idea  of  either.  Why,  then,  attempt  to  force 
it  up  to  the  summit  of  Calvary  ?  The  fact  that  this  baptism 
must  proceed  from  drinking  of  a  cup,  not  only  presents  no 
difiiculty  to  the  most  intimate  conjunction  of  these  words, 
but  afi:brds  the  strongest  argument  for  such  conjunction. 
ThcBB  is  no  one  class  of  baptisms  in  Greek  writers  more 
common  than  that  baptism  which  results  from  drinking  from 
a  cup.  And  more,  this  baptism  from  drinking  is  represented 
as  being  diverse  according  to  the  nature  of  the  contents  filling  the 
ciqj}     The  baptism  is  to  the  drinker  either  a  drunken  bap- 

1  "  Baptized  by  the  same  drug  ;"  by  di-inking  from  a  cup. — Achilles  Tatius. 
"Baptized  by  unmixed  wine;"  by  drinking  from  a  cup. — Aihenceus. 
"  Baptizing  powerfully  ;"  by  drinkhig  from  a  cup. — Athenceus. 


22  THE    BAPTISM    OF   CALVARY. 

tism,  or  a  sleep  baptism,  or  a  stupor  baptism,  or  a  death  bap- 
tism, according  to  the  nature  of  the  draught  passw?^  the  lips. 
Thus  the  idea  of  a  water  covering  on  Calvary  becomes  a 
double  absurdity.  It  is  alike  alien  from  both  usage  and 
common  sense.  The  conjunction  of  these  words,  as  sug- 
gested, is  confirmed  by  the  ordinary  use  in  rhetoric  of  drink- 
ing from  a  cup,  in  figure.  Such  drinking  is  never  used  as 
an  end,  but  as  a  means  to  an  end.  'Now,  while  drinking  (in 
fact  or  in  figure)  is  a  means  to  an  end,  baptism  is  the  right 
opposite,  namely,  an  end  which  is  resultant  from  some  means. 

"  Baptized  Alexander  ;"  by  drinking  from  a  cup. — Conon. 

"  Resembles  one  baptized  ;"  by  drinking  from  a  aip. — Liician. 

"  Baptized  yesterday;"  by  drinking frotn  a  cup. — Plato. 

"  Baptizing,  drank  to  one  another  ;"  by  drinking  from,  a  cup. — Plutarch. 
■  "  Baptized  by  yesterday's  debauch  ;"  by  drinking  from  a  cup. — Plutarch. 

"  A  body  not  baptized ;"  by  drinking  from,  a  cup. — Plutarch. 

"  The  body  not  yet  baptized  ;"  by  drinking  froin  a  cup. — Plutarch. 

These  cases  are  sufficient  to  arrest,  beyond  appeal,  any  attempt  to  reject 
a  baptism  on  the  ground,  that  it  cannot  be  effected  by  drinking  from  a  cup. 
No  one  class  of  baptisms  is  of  more  frequent  occurrence  in  classic  Greek 
writers  than  that  class  of  baptisms  which  is  effected  by  drinking  from  a  cup. 

It  is  important  to  notice  that  the  character  of  these  baptisms  differ,  ac- 
cording to  the  distinctive  character  of  the  contents  of  the  cup.  Thus,  a 
cup  filled  with  wine  baptizes  into  drunkenness ;  a  cup  filled  with  an  opiate 
baptizes  into  stupor ;  a  cup  filled  from  the  Silenic  fount  baptizes  into  quasi 
drunkenness;  a  cup  filled  with  hemlock  baptizes  into  death.  In  every 
case  there  is  a  powerful  penetrating,  pervading,  and  assimilating  influence 
controlling  and  thoroughly  changing  the  condition  of  the  drinker.  It  is 
this  RESULT  which  makes  the  baptism.  The  specialty  of  the  influence  indi- 
vidualizes the  baptism.  The  cup  which  the  Saviour  drank  was  filled  with 
contents  such  as  no  other  cup  had  ever  been  filled  with.  It  was  not  filled  with 
the  woes  of  simple  death,  martyr  death,  but  with  penal  and  atoning  death, 
THEREFORE  the  baptism  consequent  upon  the  drinking  was  such  as  never 
had  been  and  never  shall  be  ! 

Origen  (IV,  1384)  in  commenting  on  this  passage  says,  "  Martyrdofti  has 
a  twofold  significance ;  the  one  a  cup,  and  the  other  a  baptism.  The  bear- 
ing of  the  trials  of  mart3"rdom  is  like  drinking  sorrows,  not  fleeing  from 
them,  not  rejecting  them,  not  vomiting  them  out;  and  in  so  far  as  he  who 
endures  martyrdom  receives  the  remission  of  sin,  it  is  a  baptism." 

It  will  be  observed,  that  in  this  interpretation  Origen  1.  Makes  "cup" 
and  "  baptism  "  to  refer  to  one  and  the  same  thing,  namely,  martyrdom  ; 
2.  That  "cup"  occupies  the  relation  of  means  to  the  martyrdom — it  is 
filled  with  suffering,  that  which  is  causative  of  martyrdom  ;  3.  "  Baptism," 
on  the  other  hand,  occupies  the  relation  of  result  to  the  martyrdom,  that  is 


THE  BAPTISM  OF  CALVARY.  26 

It  is,  then,  in  complete  harmony  with  rhetorical  usage  and 
the  reality  of  things,  to  take,  in  this  passage,  the  "cup"  as 
the  means,  and  the  "baptism"  as  the  result.  The  Scrip- 
tures (as  well  as  the  classics)  abound  in  passages  where 
drinking  from  a  cup  is  used  as  the  figurative  means  for 
developing  a  profound  effect  upon  the  drinker.  Thus  in 
Ezekiel  23:  31,  32,  "I  will  give  her  cup  into  thine  hand. 
Thou  shalt  drink  of  thy  sister'a  cdp  deep  and  large ;  thou 
shalt  be  laughed  to  scorn  and  had  in  derision ;  it  contained 
much.  Thou  shalt  be  filled  with  drunkenness  and  sorrow, 
with  the  CUP  of  astonishment  and  desolation."  Such  was 
the  cup  and  the  baptism  of  Jerusalem.  She  drank  and  was 
"  filled  with  drunkenness,  and  sorrow,  and  astonishment, 
and  desolation;"  or  in  Greekly  phrase,  she  drank  and  was 
BAPTIZED.  Her  baptism  was  (as  in  every  other  like  baptism.) 
accordant  with  the  contents  of  the  cup  which  she  drank. 

to  say,  the  sin-remitted  condition  of  the  martyr's  soul  is  the  result  of  drink- 
ing the  martyr  cup ;  4.  Origen  has  nothing  to  say  of  a  mixed  drinking  and 

In  full  accord  with  this  representation  John  the  Baptist  (John  3  :  34)  says, 
He  that  cometh  from  heaven  is  baptized  by  the  Spirit  (on/c  kn  /lErpov)  not  out 
of  a  cup  or  "  out  of  a  measure,"  of  any  kind.  Others  were  baptized  by  the 
Spirit  "  out  of  a  measure  " — limitedly.  John  may  have  used  this  language 
designedly  in  contrast  with  the  Saviour's  baptism  by  water  (ek.  fierpov)  "  out 
of  a  measure."  The  language  is  proof,  that  the  Saviour  and  every  disciple 
of  John  maT/  have  been  baptized  by  water  poured  or  otherwise  taken  out  of  a 
cup,  or  "  out  of  a  measure  "  of  any  other  kind.  This  proof  of  a  possible  mode 
of  baptism  by  pouring  "out  of  a  measure"  is  converted  from  the  possible 
into  the  actual  by  the  fact,  that  John's  great  prototype,  Elias,  did  so  baj^tize 
on  Garmel  by  pouring  watei-  ^^oiit  of  a  measure  "  (pitcher,  water-jar)  upon  the 
altar.  That  such  mode  of  baptism  has  no  abnormal  character  is  fully  estab- 
lished by  the  fact,  that  Plutarch  declares  that  the  soldiers  of  Alexander 
were  baptized  "  out  of  a  measure  "  (e/c  tzIOuv),  drawing  wine  "  out  of  wine- 
jars"  and  drinking  it. 

The  proof  is  absolute,  that  the  altar  on  Carmel  was  baptized  with  water 
"out  of  a  measure."  The  proof  is  equally  absolute,  that  the  soldiers  of 
Alexander  were  baptized  with  wine  "out  of  a  measure."  The  proof  is  ab- 
solute, that  every  prophet,  apostle,  and  disciple  baptized  by  the  Holy 
Ghost  was  (by  figure)  baptized  "out  of  a  measure."  The  proof  is  no  less 
absolute,  that  every  disciple  of  John  may  have  been  baptized  with  water  "out 
of  a  measure."  "When  proof  is  given  of  a  possible  mode  of  baptism,  an 
insuperable  veto  is  established  against  the  assumption  of  any  other  mode  of 
baptism. 


24  THE   BAPTISM    OF   CALVARY. 

A  comparison  of  the  passages  of  Scripture,  relating  to  this 
subject,  with  one  another  confirms  the  relation  suggested. 
In  John  18  :  11,  "  The  cup  which  my  Father  hath  given  me 
shall  I  not  drink  it?"  the  cause,  only  is  brought  to  view. 
In  Luke  12  :  50,  "I  have  a  baptism  to  be  baptized  with,"  the 
result  is  only  brought  to  view.  But  in  Mark  10  :  38,  "  Can 
ye  drink  of  the  cup  that  I  drink  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  ?"  both  the  cause  (drinking 
of  the  cup)  and  the  eftect  of  that  drinking  (baptism)  are 
brought  together. 

"We  have  the  authority  of  Christ  for  saying,  that  the  cup 
which  so  deeply  aflected  his  soul  Avas  filled  and  given  him 
not  by  man,  but  by  his  Father's  hand.  We  know  that  the 
agony  which  came  from  drinking  that  cup  came  not  from 
man  but  God — "  Why  hast  thou  forsaken  me?"  We  know 
that  the  death  immediately  consequent  on  drinking  that  cup 
was  from  his  Father;  "No  man  taketh  it  from  me,"  "I  lay 
it  down  of  myself,"  "  Father,  into  thy  hands  I  commend  my 
spirit;  and  he  gave  up  the  ghost."  The  baptism  was  from 
his  Father  just  as  certainly  as  was  the  cup.  For  it  was  the 
drinking  of  the  cup  which  efifected  the  baptism.  But  the 
drinking  of  the  cup  did  not  cease  until  life  ceased;  there- 
fore, unless  the  baptism  be  identified  with  the  cup  as  its 
consequence,  we  have  the  most  incongruous  commixture 
and  consequence  (according  to  the  theory)  of  figurative 
drinking  and  dipping  !  This  is  not  the  style  of  inspiration. 
We,  therefore,  say,  that  the  cup  which  the  Saviour  drank 
was  filled  with  atoning  sufierings,  and  that  the  baptism  con- 
sequent upon  drinking  that  cup  was  into  expiatory  death, 
satisfj'ing  the  demands  of  the  broken  law  and  securing  the 
remission  of  sins  for  his  people. 

Not  Understood. — It  has  been  already  stated,  that  while 
the  disciples  had  a  correct  general  idea  of  the  language  used, 
they  had  no  proper  understanding  of  its  specific  application. 
The  mind  of  the  Saviour  is  intensely  fastened  on  the  spe- 
cific idea  embraced  within  the  general  terms  which  he  em- 
ploj's,  therefore  his  inquiry  is  such  as  to  suggest  the  strongest 
possible  denial,  "Can  ye?"     No,  ye  cannot.     It  is  impos- 


THE  BAPTISM  OF  CALVARY.  25 

sible.  "I  must  tread  the  wine-press  alone."  But  the  dis- 
ciples honestly  willing,  so  far  as  they  knew  their  hearts,  to 
share  in  any  ordinary  peril  and  death,  answer  "  We  can." 
Their  error  was  so  profound,  and  they  were  so  illy  prepared 
to  receive  the  teaching  which  was  involved  in  its  correction, 
that  their  Lord  makes  no  attempt  toward  explaining  or  cor- 
recting their  error.  He  turns  it  over  to  time  and  the  devel- 
opment of  events.  Now,  he  contents  himself  by  graciously 
accepting  their  answer  in  so  far  as  it  could  be  interpreted 
harmoniously  with  his  own  most  pregnant  declaration.  It 
is  beyond  all  possibility  that  they  should  share  in  his  cup 
and  its  baptism  as  meeting  the  penal  demand  of  law  and 
"  fulfilling  all  righteousness ;"  but  that  cup  is  drunk  by  him, 
and  that  baptism  is  endured  by  him  in  order  that  the  cup, 
emptied  of  penalty  and  filled  with  blessing,  may  be  held  to 
their  lips,  and  that  they  baptized  into  his  death  for  sin,  might 
find  in  it  power  for  the  remission  of  sin.  Thus,  in  full  har- 
mony with  his  denial  (in  the  aspect  then  contemplated),  that 
they  could  drink  his  cup  or  share  his  baptism,  he  now  utters 
the  glad  assent  (in  another  view),  "Ye  shall  indeed  drink 
of  the  cup  that  I  drink,  and  be  baptized  with  the  baptism 
that  I  am  baptized  with." 

This  leads  to  a  consideration  of  the  relation  between  the 
baptism  of  the  Lord  Jesus  Christ  and  the  baptism  of  his 
people. 

II.  WHAT  RELATION  HAS  THE  BAPTISM  OF  THE  LORD  JESUS  CHRIST 
TO  THE  BAPTISM  OF  HIS  PEOPLE? 

BAPTISM  OF  JOHN". 

1.  What  is  the  relation  of  the  baptism  of  Calvary  to  the 
baptism  of  John  ? 

To  answer  this  question  we  must  know  what  John's  bap- 
tism was.  Matthew  (3  :  2)  says,  "  John  came  preaching, 
Repent !"  What  John's  preaching  was  is  thus  answered  by 
a  single  word.  It  was  an  earnest  and  authoritative  call  to 
a  thorough  spiritual  chavge  to  prepare  for  the  kingdom  of 
heaven  and  to  welcome  the  Messiah.     Matthew  not  only 


26  THE  BAPTISM  OF  CALVARY. 

tells  US  that  John  preached  repentance,  but  farther  (3  :  11), 
that  he  "baptized  [elq  /leravntav)  into  repentance." 

To  baptize  "  into  repentance,"  considered  as  a  phrase  in- 
dependently of  any  modifying  relations,  means,  io  effect  a 
condition  of  repentance  in  the  fullest  and  most  thorough  measure, 
as  by  penetrating,  pervading  and  assimilating  the  soul  to 
itself.^  But  it  may  be  asked,  "  How  could  John  efiect  such 
a  radical  spiritual  change?"  The  answer  is.  He  could  not 
do  it.  If  it  is  farther  asked,  "  Why  then  does  he  say, '  I  bap- 
tize you  into  repentance  ?'  "  I  answer,  John  does  indeed  use 
this  language,  but  it  is  not  the  whole  of  his  language ;  and 
what  he  says  more  is  the  most  absolute  repudiation  of  any 
such  power.  This  is  the  full  statement :  "  I  baptize  into  re- 
pentance with  water.""  The  phrase  is  no  longer  independent. 
It  is  brought  into  modifying  relations  and  must  be  inter- 
preted accordingly.  Water  has  no  adaptation  to  induce 
godly  sorrow  for  sin  in  the  soul.  Multiply  it  in  quantit}', 
modify  it  in  quality,  varj'  it  in  modal  use,  and  there  still  re- 
mains the  same  utter  absence  of  adaptation  to  such  result. 
When  therefore  John  says,  "  I  baptize  into  repentance  with 
water ^^  it  is  the  most  utter  abnegation  of  all  power  to  effect 
repentance  in  the  soul.  But  even  this  is  not  all  he  says. 
He  adds,  "  There  cometh  one  after  me  mightier  than  I,  he 

1  The  use  of  e\q  with  a  physical  element  in  connection  with  fSaTTTi^u,  by- 
classic  writers,  invariably  indicates  the  passage  of  the  object  of  the  verb 
within  such  element  for  an  indefinitely  prolonged  period,  and  consequently 
its  complete  subjection  to  the  influence  of  such  element.  When  the  receiv- 
ing element  is  not  physical  but  ideal  (as  is  alwaj's  the  case  in  the  New  Tes- 
tament), the  object  is  of  necessity  precluded  from  passing  within  such  ele- 
ment, and  the  phrase  imports  the  subjection  of  the  object  to  the  influence  of  the 
ideal  element  in  the  comj^letest  vieasure.  Thus  John's  baptism  (eJf  fierdvoiav) 
"into  repentance"  indicates  that  the  soul  is  to  he  brought  nnde?'  the  i7ifluence 
of  REPENTANCE  in  the  completest  measure.  In  like  manner  his  "baptism 
of  repentance  (eif  atpeaLv  ajiapTtuv)  into  the  remission  of  sins,"  indicates  that 
the  truly  penitent  are  brought  in  the  fullest  measure  under  the  influence  of 

"THE  REMISSION  OF  SINS." 

The  power  to  baptize  the  soul  "  into  repentance,"  or  "  into  the  remission 
of  sins,"  John  expressly  disclaims.  He  attributes  this  to  one  mightier  than 
he,  declaring  that  his  power  was  exhausted  by  the  performance  of  a  ritual 
ordinance  in  which  symbol  water  applied  to  the  body  exhibited  the  purify- 
ing nature  of  these  soul  baptisms. 


THE  BAPTISM  OF  CALVARY.  27 

shall  baptize  j^ou  with  the  Holy  Ghost."  This  additional 
declaration  recognizes  the  previous  denial  of  power  pos- 
sessed by  himself,  by  the  announcement  of  a  "  mightier 
One"  who  is  able  to  baptize  "into  repentance,"  and  whose 
greater  power  is  farther  revealed  by  his  baptizing  "  by  the 
Holy  Ghost."  While  "water"  is  without  power  or  adapta- 
tion to  efl'ect  repentance,  the  Holy  Ghost  has  both  iniinite 
power  and  perfect  adaptation  to  such  result.  Nothing,  then, 
could  be  clearer  than  John's  rejection  of  all  claim  to  eftect 
repentance  when  he  says,  "  I  baptize  into  repentance  with 
waier.^'  Why  then  does  he  use  this  language  ?  Because  it 
is  equivalent  to  this,  "  I  baptize  into  repentance  sfjmboUy." 
There  must  be  a  baptism  of  the  soul  "  into  repentance " 
really;  this  John  preached;  this  John  says  is  effected  by  the 
Coming  One,  through  the  Holy  Ghost;  and  this  baptism  of 
the  soul  John  is  not  merely  commissioned  to  preach,  but 
also,  to  symbolize  in  a  rite.  This  feature  of  his  commission 
he  announces  when  after  crying  "Repent  !"  he  says,  "I  bap- 
tize into  repentance  with  water "  those  who  "  bring  forth 
fruit  meet  for  repentance,  and  thus  give  evidence  that  they 
have,  indeed,  been  baptized  into  repentance  by  the  Holy 
Ghost."  Mark  (1  :  4)  develops  the  preaching  and  the  symbol 
rite  of  John  more  fully  than  Matthew,  when  he  says,  "John 
baptized  and  preached  the  baptism  of  repentance  into  the 
REMISSION  of  sins."  The  import  of  the  phrase  "  Baptism 
of  repentance  "  is  neither  more  nor  less  than  the  "  Repent!" 
of  Matthew  emphasized.  "  Baptism  "  always  indicates  a  con- 
dition characterized  by  completeness  and  thoroughness. 

But  while  Matthew  stops  with  the  baptism  "  into  repent- 
ance," Mark  advances  a  step  beyond,  showing  an  additional 
baptism  "into  the  remission  of  sins,"  consequent  on  this 
baptism  "into  repentance." 

The  import  of  the  phrase  "  baptism  into  the  remission  of 
sins  "  is,  the  most  thorough  and  complete  cleansing  frorn  sin,  as 
though  b}''  penetrating,  pervading,  and  assimilating  the  soul 
to  its  own  snowy  whiteness.  This  baptism  John  preached. 
But  this  preaching  was,  also,  incorporated  in  a  rite.  "He 
preached  and  baptized''  (with  watei-)  "  the  baptism  of  repent- 


28  THE    BAPTISM    OF   CALVARY. 

ance  into  the  remission  of  sins."  By  this  we  see  more 
clearly  the  fitness  of  the  ritual  symbol  to  betoken  the  puri- 
fication of  the  soul  cleansed  from  all  sin.  Luke  (3  :  3)  makes 
the  same  declaration  as  Mark;  "  John  preached  the  baptism 
of  repentance  into  the  remission  of  sins."  John  the  Apostle 
carries  this  baptism  of  John  the  Forerunner  still  farther  into 
the  light.  He  says  (1 :  29-33),  "  John  seeing  Jesus  saith,  Be- 
hold the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
WORLD, ....  that  HE  should  be  made  manifest  to  Israel,  there- 
fore am  I  come  baptizing  with  water,  ....  the  same  is  he 
Avhich  baptizeth  with  the  Holy  Ghost."  Thus,  while  Mat- 
thew announces  the  "  baptism  into  repentance;"  and  while 
Mark  and  Luke  carry  on  this  announcement  to  the  pro- 
founder  truth — "  the  baptism  of  repentance  into  the  remission 
of  sins ;"  the  "  beloved  disciple  "  reveals  to  us  the  ground 
of  this  great  trutb  to  be  in  Jesus  "  the  Lamb  of  God  who 
taketh  away  the  sin  of  the  world,"  and  who  baptizes  by  the 
Holy  Ghost  "  into  the  remission  of  sins."  Could  teaching 
be  more  full  or  more  explicit?  The  call  is  to  repentance; 
the  encouragement  is  the  free  and  full  remission  of  sins; 
the  assurance  of  the  truth  is,  the  Lamb  of  God  standing  in 
their  midst;  the  plenitude  of  power  is  in  the  Holy  Ghost. 
To  aid  human  infirmity  these  great  truths  are  distilled 
into  visible  and  ritual  crystal  water-droppings.  To  protect 
against  human  infirmity  misinterpreting  this  s^^mbol  we 
have  a  double  guard,  1.  By  a  clear  disjunction  of  the  symbol 
water  from  the  word  baptize,  by  a  strong  grammatical  form, 
so  as  to  forbid  any  idea  of  a  complementary  relation ;  2.  By 
the  conjunction  of  baptize  in  a  complementary  relation  2vith 
a  spiritual  element,  by  the  clearest  and  strongest  possible 
grammatical  form. 

Thus  we  see  in  the  most  unmistakable  manner,  that  John's 
baptism  "into  repentance"  and  "into  the  remission  of  sins," 
is  identified  with  the  baptism  of  the  Lord  Jesus  on  the  Cross, 
where  was  shed  the  precio-us  blood  of  "  the  Lamb  of  God 
who  taketh  away  the  sin  of  the  world." 


THE    BAPTISM   OP   CALVARY.  29 

PEESOXAL  BAPTISM  OF  THE  LORD  JESUS. 

2.  "What  is  the  relation  between  the  baptism  of  the  Cross 
and  the  baptism  of  the  Lord  Jesus,  by  John  ? 

Has  the  baptism  with  water  at  Jordan  any  relation  to  the 
baptism  with  blood  at  Calvary?  We  answer:  These  bap- 
tisms, however  diverse  in  place,  in  administrator,  in  the 
presence  of  water  in  the  one,  and  of  blood  in  the  other,  are 
still  one  and  the  same  baptism.  Amid  all  the  diiFerences 
which  distinguish  the  altar,  and  the  victim,  and  the  offerer, 
in  Abel's  sacrifice,  as  compared  with  the  Cross  of  Calvary, 
and  the  Lamb  of  God  that  dies  upon  it,  and  the  murderous 
multitude  that  stands  around  it,  the  sacrifice,  in  the  one  case 
and  in  the  other,  is  one  sacrifice.  Faitli  through  the  type 
sacrifice  brought  salvation  to  Abel ;  faith  in  the  antitype 
sacrifice  brought  salvation  to  the  dying  thief.  John  did  not 
preach  one  baptism  and  ritually  administer  another  baptism. 
One  and  the  same  baptism  was  in  the  preaching  and  in  the 
rite.  In  the  one  case  by  the  Holy  Ghost,  realized ;  in  the 
other  case  by  water,  symbolized.  In  like  manner,  the  bap- 
tism of  the  Lord  Jesus,  at  Jordan,  by  John  with  water,  was 
a  covenant  symbol  baptism  pledging  himself  to  "  the  fulfil- 
ment of  all  righteousness;"  while  the  baptism  at  Calvary 
with  thorns,  and  spear,  and  blood,  was  the  full  redemption 
of  that  Jordan  covenant  through  the  final  act  of  obedience 
and  sutFerino;  unto  death.  "  Riofhteousness,"  in  all  its  claims 
toward  God  and  toward  men,  was  "fulfilled."  And  since 
"without  the  sheddingof  blood  there  is  no  remission  of  sins," 
by  that  substitutionary  blood-shedding  there  was  provided 
a  baptism  "into  remission  of  sins"  for  the  sinner  believing 
in  Jesus. ^  This  identification  of  the  Jordan  baptism  with 
the  Calvary  baptism,  is  confirmed  by  the  impossibility  of 
identifying  it  with  the  repentance  and  sin-remitting  baptism 

'  Tertullian  (357,  Paris,  1634)  says,  '■'■  Hos  duo  baptismos  de  vuhiere,  per- 
fossi  lateris  emisit — These  two  baptisms  he  shed  forth  from  his  wounded 
side."  The  water  and  the  blood  are  called  "baptisms"  because  they  have 
a  sin-remltting  quality,  just  as  dyeing  liquids  are  called  "  dyes"  because  they 
have  a  dyeing  quality.  Christ's  people  are  "baptized  with  his  baptism" 
because  it  has  secured  a  sin-remitting  quality  through  its  atonement. 


30  THE  BAPTISM  OF  CALVARY. 

of  John,  the  only  other  baptism  which  can  come  in  compe- 
tition with  this.  It  is  morally  impossible  that  the  sinless 
Redeemer  should  receive  a  baptism  "  into  repentance."  It 
is,  also,  morally  impossible  that  the  Lamb  of  God  that  taketh 
away  sin,  should  himself  receive  a  baptism  "  into  the  remis- 
sion of  sins,"  Is  it  not  absurdly  and  sinfully  incongruous 
to  imagine  John's  ■preaching  to  his  Lord,  "Repent!"  But 
John's  baptism  administered  was  neither  more  nor  less  than 
John's  preaching  embodied  in  a  sjmibol.  Jesus  could  no 
more  receive  John's  symbol  repentance,  than  he  could  re- 
ceive his  preaching  repentance.  Such  moral  incongruity  is 
profoundly  felt  and  recognized  by  John,  who  "  forbade  him, 
saying,  I  have  need  to  be  baptized  by  thee,  and  comest  thou 
to  me?"  By  these  words  John  confesses  the  presence  of  one 
io  ivhom  his  commission  does  not  extend;  one  mightier  than  he, 
and  baptizing  with  the  Holy  Ghost;  one  who  is  without  sin, 
and,  therefore,  the  Lamb  of  God  taking  away  sin.  John 
preached  and  baptized  the  cleansing  from  sin,  in  order  to 
prepare  the  w^ay  for  the  coming  of  this  sinless  One.  It  is, 
then,  doubly  absurd  for  John  to  baptize  Jesus  "into  re- 
pentance ;"  1.  Because  he  is  without  sin.  2.  Because  such 
work  was  not  in  his  commission.  He  was  sent  not  to  purify 
Jesus,  but  to  purify  an  impure  people  for  the  pure  One. 

There  is  no  more  fitness  in  making  this  a  representative  bap- 
tism. The  baptism  of  John  is  a  baptism  "into  repentance," 
and  only  a  baptism  "  into  remission  of  sins"  through  a  bap- 
tism "into  repentance."  The  Lord  Jesus  Christ  never  was, 
nor  can  he  ever  be  the  representative  of  repenting  sinners. 
He  takes  the  place  of  guilty  sinners.  But  John  has  nothing 
to  do  with  guilty  sinners  but  to  call  them  to  repentance. 
No  simply  guilty  sinner  is  called  to  John's  ritual  baptism. 
To  such  coming  to  him  he  says,  "  Who  hath  warned  you  to 
flee  from  the  wrath  to  come?"  The  guilty  sinner  must 
repent  and  do  works  "  meet  for  repentance,"  before  he  can 
receive  John's  baptism.  How  could  the  Saviour  receive 
such  baptism  "  representatively"  any  more  than  he  could 
personally  ? 

The  baptism  of  John  neither  was  nor  could  be  received 


THE  BAPTISM  OF  CALVARY.  31 

by  the  Lord  Jesus,  in  any  aspect.  But  he  does,  with  eminent 
fitness,  come  to  John,  to  receive,  symbolly,  at  his  hands,  that 
baptism  which  is  so  singularly  his  own,  and  which  he  is 
now  ready  publicly  to  assume  the  obligation  to  accomplish. 
It  is  this  announcement  which  relieves  the  mind  of  John  of 
all  embarrassment.  The  baptism  which  Jesus  seeks  is 
wholly  diverse  in  nature  from  that  which  John  has  adminis- 
tered to  others.  The  mission  of  the  Lord  Jesus  Christ  into 
our  w^orld  was  "  to  fulfil  all  righteousness."  He  now  declares 
Ms  purpose  formally  to  assume  this  work.  And  on  such  declared 
purpose  "  to  fulfil  all  righteousness,"  so  that  divine  justice 
may  be  satisfied  and  the  guilty  receive  remission  of  sins,  the 
Forerunner  affixes  the  symbol  seal  of  pure  water,  the  Father 
proclaims  him  his  "beloved  Son,"  and  the  Holy  Ghost  de- 
scends upon  him  to  dwell  in  him,  and  work  through  him,  until 
this  great  covenant  engagement  should  be  all  fulfilled,  even 
then,  when  upon  the  Cross  He  "through  the  Eternal  Spirit 
should  ofter  himself  without  spot  to  God,"  and  with  dying 
breath  proclaim — "It  is  finished."  It  is  on  his  way  to  en- 
dure this  actual  baptism,  for  the  endurance  of  which  he  now 
enters  into  covenant,  that  we  hear  him  say,  at  one  time, 
"  I  have  a  baptism  to  be  baptized  with  and  how  am  I 
straitened  until  it  be  finished  ;"  and  at  another  time,  "  Can 
ye  be  baptized  with  the  baptism  that  I  am  baptized  with  ?" 
That  baptism  which  so  "  straitened"  him  was  ended,  when 
on  the  Cross  the  double  stream  of  water  and  of  blood  burst 
from  his  wounded  side,  and  with  anguished  soul  and  lips 
growing  pale  in  wondrous  death-baptism,  he  cried,  "  It  is 
finished!"  Thus  it  is,  that  this  baptism  of  Jordan  is  iden- 
tified with  the  baptism  of  Calvary. 

JEWISH  BAPTISMS. 

3.  How  is  the  type  baptism  of  Judaism  related  to  the 
baptism  of  Calvary  ? 

That  there  was  such  a  thing  as  Jewish  baptism  Paul  de- 
clares, Heb.  9  :  10  :  "  Meats  and  drinks  and  divers  baptisms 
(carnal  ordinances),  .  .  but  Christ  being  come  .  .  neither 
by  the  blood  of  goats  and  calves,  but  by  his  own  blood  he 


82   .  THE  BAPTISM  OF  CALVAEY. 

entered  in  once  into  the  holy  phice,  having  obtained  eternal 
redemption  for  us.  For  if  the  blood  of  bulls  and  of  goats,  and 
the  ashes  of  an  heifer  sprinkling  the  unclean  sanctitieth  to 
the  purifying  of  the  flesh,  how  much  more  shall  the  blood 
of  Christ  purge  your  conscience  from  dead  works  to  serve 
the  living  God."  The  ritual  sprinklings,  hand  and  feet 
washings,  divinely  appointed  under  the  Jewish  dispensa- 
tion, are  called  by  the  Apostle  "baptizings." 

So,  the  subjection  of  Israel  to  the  leadership  of  Moses 
through  the  influence  of  the  double  miracle  of  the  di- 
vided sea  and  of  the  cloud,  illumining  the  pathway  of 
Israel  while  shrouding  in  darkness  the  tents  of  Egypt,  he 
calls   a   baptism    "  into   Moses."  ^     The   type   baptism   of 

1  The  ground  on  which  Paul  declares  that  Israel  was  ^^  baptized  into 
Moses,"  while  no  such  declaration  is  made  in  the  Old  Testament,  is  im- 
portant to  be  understood.  Conceptions  which  are  fully  equivalent  and  in- 
terchangeable with  the  ideas  conveyed  bj-  baptize  and  baptism  may  be  em- 
bodied in  very  diverse  terms  and  forms  of  thought.  The  radical  idea  in 
baptism  is  a  thorough  change  of  condition,  which  idea  is  applicable  to  things 
physical,  mental,  and  moral.  The  primary  application  of  the  idea  is  a 
change  of  condition  of  an  object  whereby  it  becomes,  without  any  limita- 
tions, covered  within  some  physical  element.  The  result  of  such  a  condition 
is,  1.  The  exhaustion  of  the  power  of  the  covering  element  to  cover  more 
completely,  and  2.  The  exhaustion  of  the  capacity  of  the  covered  object  to 
receive  influence  from  the  covering  element.  A  second  usage  shows  the 
application  of  the  term  baptism  to  any  condition  in  which  an  agency  capable 
of  exerting  influence  and  an  object  capable  of  receiving  such  influence  do  in 
fact  give  and  receive  such  influence.  For  example,  wine  is  capable  of  influ- 
encing a  man  when  it  is  drunk.  The  exhaustive  influence  of  wine  so  given 
and  received  is  to  eff'oct  a  condition  of  thorough  drunkenness.  And  such 
condition  of  drunkenness  is  declared  by  classic  Greek  writers  to  be  a  con- 
dition of  baptism. 

Now,  between  the  condition  of  a  vessel  filled  with  water  (without  any 
surrounding  water)  and  the  condition  of  an  object  within  and  wholly  sur- 
rounded by  water  there  is  as  great  a  diflerence  as  can  well  be  imagined ; 
and  yet  this  diversity  of  fulness  and  covering  meet  together  as  equivalents 
by  reason  of  accord  in  certain  results.  The  capacity  of  a  vessel  which  is 
already  filled,  to  receive  is  exhausted ;  and  the  capacity  of  a  body  which  is 
already  covered  to  receive  more  as  a  covering  or  as  to  influence  from  such 
covering,  is  exhausted.  Therefore  when  a  man  has  drunk  wine  to  the  ex- 
haustion, not  of  the  capacity  of  his  stomach  to  receive,  but  to  the  exhaustion 
of  his  capacity  to  resist  its  intoxicating  power,  he  is  said  to  be  "full  of  wine." 
Therefore  when  the  Pentecost  mockers  said,  "These  men  i\re  full  of  new 


THE   BAPTISM    OF   CALVARY.  33 

Judaism  contemplates  the  purification  of  the  body  from 
ceremonial  defilement.  This  purification  of  the  bod}',  as 
a  ceremonial  effect,  was  perfect.  It  was,  therefore,  well 
adapted  to  be  a  type  of  the  purification  of  the  soul  by  the 
blood  of  Christ.  The  blood  of  bulls  and  goats,  and  the 
blood  red  heifer  ashes,  are  universally  regarded  as  types  of 
the  blood  of  Christ.  Sprinkling  was  the  mode  in  which  this 
blood,  and  blood  red  heifer  ashes,  was  applied  to  the  un- 
clean. Early  Christian  writers  recognize  most  abundantly 
and  unhesitatingly  (as  though  it  had  never  entered  into 
their  minds  that  any  one  could  doubt  on  the  subject)  these 
sprinklings  as  baptizings.  Ambrose  (iii,  399),  makes  no  dis- 
tinction between  the  baptism  of  the  Law  and  the  baptism 

wine,"  Peter  answered,  "  These  are  7iot  drunken  as  ye  suppose."  To  be 
"full  of  wine"  and  to  be  "drunken,"  are,  then,  equivalent  expressions; 
but  to  be  "  baptized  "  and  to  be  "  drunken  "  are  also  equivalent  expressions, 
consequently  the  primary  diversities  of  covering  and  fulness  meet  together 
in  the  extension  of  language  through  a  certain  commonness  of  result.  As 
Peter  had  the  most  absolute  justification  in  substituting  the  equivalent  word 
"drunken  "  for  the  phrase  "full  of  wine,"  so  he  would  have  had  like  justi- 
fication in  substituting  for  Ezekiel's  (23  :  32,  33)  "  Thou  shalt  drink  of  thy 
sister's  cup  deep  and  large — Thou  shalt  be  filled  with  drunkenness,"  the  ab- 
solutely equivalent  expression  "  thoroughly  baptized,"  as  used  by  the  Greek 
classics.  It  is  on  this  principle  that  Paul  calls  the  Jewish  rites  "baptiz- 
ings." To  take  exception  to  this  term  because  sprinkliiig  and  pouring  were 
the  modes  used  in  these  rites  reveals  the  same  pure  error  of  interpretation 
as  would  a  complaint  that  the  drunkenness  in  Ezekiel  by  drinking  from  a 
cup  was  called  a  baptism.  The  sprinkling,  pouring,  cup  drinking,  or  any 
other  mode  of  action,  are  accidents,  and  of  the  most  absolute  indifference, 
so  that  a  thoroicgh  change  of  condition  is  accomplished.  And  for  the  same 
reason  Paul,  referring  either  to  the  declaration  in  Exodus  14:  31,  "And 
Israel  saw  that  great  work  which  the  Lord  did  upon  the  Egyptians :  and 
the  people  feared  the  Lord,  and  believed  the  LoiiD  and  his  servant  Moses,"  or 
condensing  into  one  result  the  miraculous  attestation  of  Jehovah  to  the 
mission  of  Moses,  declares  that  all  Israel  were  "baptized  into  Moses."  It 
is  as  much  of  a  blunder  to  hunt  for  this  baptism  of  Israel  in  the  divided  sea 
as  to  hunt  for  the  drunken  baptism  of  Jerusalem  in  the  cup  of  Ezekiel.  It 
is  more ;  it  is  a  blank  repudiation  of  the  most  express  interpretation  and 
declaration  of  the  Holy  Spirit  as  to  what  the  baptism  was ;  it  was  a  baptism 
"into  Moses,"  and  not  a  baptism  into  the  sea.  There  was  thenceforth  a 
tliorough  cliaiige  in  tlce  condition  of  Israel  as  related  to  Moses  and  not  as  re- 
lated to  the  sea.  This  changed  condition  (through  conviction  of  his  divine 
mission)  was  their  baptism  "into  Moses." 


34  THE  BAPTISM  OF  CALVARY. 

effected  under  the  Gospel :  "For  he  who  is  baptized,  whether 
according  to  the  Law  or  according  to  the  Gospel,  is  cleansed; 
according  to  the  Law,  because  Moses  sprinkled  the  blood 
of  the  lamb  with  a  bunch  of  hyssop :  according  to  the  Gos- 
pel, because  the  garments  of  Christ  were  white  as  snow.  He 
whose  sin  is  remitted  is  whitened  above  snow."  I,  875, 
"  He  who  wished  to  be  cleansed  with  type  baptism  was 
sprinkled  with  the  blood  of  the  lamb  by  a  bunch  of  hyssop." 
Cyril  (425),  identifies  this  type  and  antitype  baptism :  "Re- 
joice, O  heavens,  and  be  glad,  O  earth,  because  of  those 
who  are  about  to  be  sprinkled  with  hyssop  and  to  be  puri- 
fied by  the  spiritual  hyssop,  through  the  power  of  him  who 
drank,  in  his  suffering,  from  the  hyssop  and  the  reed."  So 
Gregory  iJil'azianzen  (372):  "Therefore  let  us  be  baptized, 
that  we  may  overcome;  let  us  partake  of  the  purifying 
w^aters,  more  purging  than  hyssop,  more  purifying  than  the 
blood  of  the  Law,  more  sanctifying  than  the  ashes  of  a 
heifer  sprinkling  the  unclean,  and  having  for  the  time 
power  for  the  purification  of  the  body,  but  not  for  the  com- 
plete removal  of  sin."  And  Hilary  (I,  238):  "But  sprink- 
ling according  to  the  Law  as  the  cleansing  from  sin, 
through  faith  purifying  the  people  by  the  sprinkling  of 
blood  (Ps.  50:  9);  a  sacrament  of  the  future  sprinkling  of 
the  blood  of  the  Lord,  faith,  meanwhile,  supplementing  the 
blood  of  the  legal  sacrifice."  And  Didymus  Alex.  (713) : 
And  the  very  image  of  baptism  both  continually  illuminated 
and  saved  Israel  at  that  time,  as  Paul  wrote  (1  Cor.  10 : 1,  2) ; 
and  as  prophesied  Ezek.  36  :  25,  "I  will  sprinkle  clean  water 
upon  you,  and  you  shall  be  clean  from  all  your  sin;"  and 
David,  Ps.  50 :  9,  "  Sprinkle  me  with  hyssop,  and  I  shall  be 
clean."  And  Cyril  of  Jerusalem  (418) :  "  Thou  seest  the 
power  of  baptism.  .  .  He  will  sprinkle  clean  water  upon 
you,  and  ye  shall  be  purified  from  all  your  sin."  And 
Cyprian  (1082) :  "  Whence  it  appears  that  the  sprinkling 
of  water,  also,  like  the  saving  washing,  obtains  divine 
grace."  We  have  the  clear  and  unanimous  interpretation 
of  these  early  writers  for  the  identification  of  Jewish  and 
Christian  baptisms,  as  type  and  antitype  baptism,  as  well  as 


THE  BAPTISM  OF  CALVARY.  35 

the  unerring  authority  of  inspiration,  through  Paul,  for 
conjoining  the  divers  baptizings  of  the  Old  Testament  (espe- 
cially its  sprinklings)  with  that  one  wondrous  and  central 
baptism  of  the  new  dispensation — the  baptism  of  Calvary. 

PENTECOST  BAPTISM. 

4.  How  is  the  baptism  of  Pentecost,  by  the  Holy  Ghost, 
related  to  the  baptism  of  the  Cross?  This  baptism  is  not 
the  baptism  of  the  Cross;  but  it  is  a  baptism  from  the  Cross. 
It  was  a  baptism  from  him  who  having  died  upon  the  Cross 
ascended  to  the  right  hand  of  the  Father,  that  he  might 
thence  bestow  gifts  upon  men.  Thence  he  sheds  down  as 
his  first  blessing  the  gift  of  the  H0I3'  Ghost,  to  qualify  his 
ministers  to  preach  the  baptism  of  the  souls  of  men  "into 
his  death"  for  the  remission  of  sins.  What  was  the  specific 
nature  of  the  baptism  to  be  received  by  the  Apostles  is  not 
expressed  in  the  words  of  the  promise  foretelling  the  bap- 
tism. The  promise,  "  Ye  shall  be  baptized  by  the  Holy 
Ghost,"  no  more  announces  the  specific  nature  of  the  bap- 
tism than  the  statement,  "  John  baptized  with  water,"  an- 
nounces, specifically,  the  nature  of  John's  baptism.  Water, 
under  its  generic,  puritying  quality,  can  symbolize  a  great 
variety  of  particular  baptisms.  So  the  Holy  Ghost,  by  his 
divine  power  and  fulness,  is  capable  of  baptizing  with  an 
endless  variety  of  particular  gifts  and  graces.  As  we  learn 
that  John's  baptism  was  not  merely  by  water,  but  specifi- 
cally "  into  Repentance,"  so  we  have  light  on  this  baptism 
of  the  Holy  Ghost  (Acts  1 :  8),  "  Ye  shall  receive  power  after 
that  the  Holy  Ghost  is  come  upon  you  ;  and  ye  shall  be  wit- 
nesses unto  me,  both  in  Jerusalem,  and  in  all  Judea,  and  in 
Samaria,  and  unto  the  uttermost  part  of  the  earth."  This 
baptism  by  the  Holy  Ghost  was  then,  clearly  (e^?  dbvaiuv)  into 
the  POWER  of  the  aposileship,  thoroughly  qualifying  them  for 
their  mission.  The  visible  exponent  of  these  qualifying  gifts 
was  the  speaking  with  tongues,  which  gift  was  symbolized 
by  "  cloven  tongues  as  of  fire."  ^ 

1  The  attempt  to  identify  this  baptism  with  that  baptism  spoken  of  by 
John,  Matt.  3  :  11,  "  He  shall  baptize  you  with  the  Holy  Ghost  andy?re,"  is 


36  THE   BAPTISM    OF   CALVARY. 

This  baptism,  then,  while  not  immediately  the  baptism 
of  the  Cross,  is  inseparable  from  it.  By  it  the  Apostles  were 
qualified  for  preaching  the  baptism  of  Calvary  for  the  remis- 
sion of  sins.  And  this  leads  us  to  consider  the  first  baptism 
preached  under  Christianity. 

BAPTISM  PEEACHED  AT  PENTECOST. 

5.  How  was  the  baptism  preached  by  Peter  at  Pentecost 
related  to  the  baptism  of  the  Cross? 

This  baptism  is  announced  in  Acts  2  :  38.  It  is  a  response 
to  souls  deeply  convinced  of  sin  and  asking  "  What  must  we 
do  ?"  Peter,  with  his  own  soul  freshly  baptized  by  the  Holy 
Ghost,  answers,  "  Repent  and  be  baptized,  upon  [^t:))  the 
name  of  Jesus  Christ,  into  the  remission  of  sins."  This  bap- 
tism presents  the  same  elements  (repentance  and  remission  of 
sins)  under  precisely  the  same  forms,  as  in  John's  baptism ; 
not  however  without  one  new  element,  namely,  "  iq:)on  the 
name  of  Jesus  Christ,"  "  whom  ye  have  taken  and  by 
wicked  hands  have  crucified  and  slain."  It  is  this  new  ele- 
ment (a  fully  revealed  crucified  Redeemer  as  the  ground 
cause  for  the  remission  of  sins),  which  distinguishes  the  bap- 
tism preached  by  the  Apostles  from  the  bapti<sm  preached 
by  John.  The  difl:erence  is  neither  in  nature  nor  in  measure, 
but  merely  in  the  development  of  truth.  Repentance  and 
remission  of  sins  were  the  outstanding  features  of  John's 

destitute  of  any  rational  foundation.  There  is  not  a  single  element  in  com- 
mon. In  the  one  there  is  "fire;"  in  the  other  there  is  none.  To  tender 
"  like  as  of  fire  "  for  "  fire  "  may  produce  a  smile,  farther  it  cannot  go.  The 
"  fire  "  of  Matthew  is  an  agency  heated  by  the  kindling  breathings  of  a  con- 
demning Judge.  The  baptism  of  Matthew  is  as  varied  in  its  bearings  as 
are  the  rejecters  of  an  offered  Saviour;  that  of  Acts  as  severely  limited  as 
the  gift  of  tongues  to  the  Apostles,  which  it  symbolizes.  The  baptism  an- 
nounced by  the  Forerunner,  "  by  the  Holy  Ghost  and  by  fire,"  is  simply,  in 
other  form,  that  of  Mark,  "he  that  believeth  "  on  Christ,  and  is  thus,  by 
the  Holy  Ghost,  baptized  into  Christ,  "shall  be  saved,"  he  that  believeth 
not  "on  Christ,  and  consequently  is  not  baptized  into  Christ  by  the  Holy 
Ghost,  shall  be  damned."  What  concern  the  "like  as  of  fire"  tongues 
have  to  do  with  such  a  baptism  as  this,  all  can  judge.  'Whether  John  3  :  36 
be  the  language  of  the  Forerunner  or  not,  the  sentiment  is  the  same  with, 
"  He  shall  baptize  with  the  Holy  Ghost  and  fire." 


THE  BAPTISM  OF  CALVARY.  6i 

baptism.  The  Forerunner  exliil)it8  the  proximate  cause  for 
the  remission  of  sins  to  be  repentance;  but  the  ultimate 
cause  is  deeply  in  shadow.  He  does,  however,  say,  "  Behold 
the  Lamb  of  God  that  taketh  away  the  sin  of  the  world,  .  .  . 
that  He  should  be  made  manifest  to  Israel,  therefore  am  I 
come  baptizing  with  water."  But  in  this  language  (the 
clearest  used  by  John)  the  Cross  is  not  made  mapifest.  In 
the  preaching  of  Peter,  while  repentance  is  insisted  upon  as 
a  primary  necessity  for  the  remission  of  sins,  the  ground 
cause  for  such  remission  is  declared  to  be  a  crucified  Re- 
deemer. He  teaches,  that  the  soul  of  every  penitent  sinner 
will  be  baptized  "into  the  remission  of  sins" — thoroughly 
changed  from  a  condition  of  defilement  to  one  of  purity,  in 
resting  by  faith  "upon  Jesus  Christ"  as  a  crucified  and 
atoning  Saviour.  This  new  old  baptism,  now  preached  by 
Peter,  is  henceforth  to  be  the  baptism  preached  to  convicted 
sinners  through  all  time.  It  speedily  appears  again  in  Acts 
8  :  16,  "  they  were  baptized  into  the  name  of  the  Lord  Jesus." 
Here  "  remission  of  sins  "  ceases  to  be  the  verbal  element  into 
which  the  baptism  of  the  soul  takes  place,  and  for  it  is  sub- 
stituted the  Lord  Jesus  himself,  who,  through  his  own  cross 
baptism,  has  secured  for  the  guilty  penitent  the  baptism 
"into  the  remission  of  sins."  This  baptism  "into  Christ" 
is  a  baptism  "  into  his  death"  upon  the  Cross,  since  "  with- 
out the  shedding  of  blood  there  is  no  remission  of  sins." 
This  is  very  expressly  taught  in  Rom.  6:3,"  So  many  of  us 
as  were  baptized  into  Christ  were  baptized  into  his  death." 
Christ  was  baptized  into  death — that  death  denounced  by 
law,  "  in  the  day  thou  eatest  thereof  thou  shalt  surely  die," 
"  the  wages  of  sin  is  death,"  he  came  thoroughly  under  the 
power  of  this  penal  death.  "We  are  not  baptized  into  this 
death.  We  are  baptized  into  his  death.  The  difiference  is 
infinite.  The  one  is  the  endurance  of  the  penalty  for  sin 
without  power,  in  us,  ever  to  exhaust  the  claim;  the  other, 
is  sharing  in  the  full  payment  of  that  penalty  by  one  who 
was  able  and  who  did  pay  it  all.  Thus  we  see  the  fulfilment 
of  the  Saviour's  words,  both  in  their  negation  and  in  their 
afiirmation,  "Ye  shall  be  baptized  with  the  baptism  that  I 


38  THE    BAPTISM    OF   CALVARY. 

am  baptized  with."  "  Can  ye  be  baptized  with  the  baptism 
that  I  am  baptized  with  ?"  They  could  not  be  baptized  with 
him  oil  the  Cross  with  the  baptism  wherewith  he  was  there 
baptized ;  they  could  vol  share  with  him  in  penal  atoning  suf- 
fering; they  could  not  divide  with  him  "  the  fulfilment  of  all 
righteousness;"  that  is  his  singular  and  exclusive  baptism 
which  fulfils  all  righteousness  and  secures  power  to  remit 
all  sin,  and  into  that  baptism  (pregnant  with  the  blessings  of 
fulfilled  righteousness)  we  are  baptized. 

He  having  "  trodden  the  wine  press  alone,"  his  garments 
having  been  reddened  by  his  own  redeeming  blood,  his 
people  are  baptized  into  him,  the  bleeding  therefore  the  sin- 
remitting  Lamb,  the  dying  therefore  the  life-giving  Lamb, 
and  so  are  "  baptized  with  the  baptism  wherewith  he  was 
baptized."  He  drinks  the  cup  of  penal  suffering  and  forth- 
with there  springs  up  within  that  cup  the  water  of  life,  which 
he  holds  to  his  people's  lips,  and  so  they  "  drink  of  the  cup 
that  he  drinks  of" 

Thus  is  identified  the  baptism  of  Christianity — the  bap- 
tism "  into  Christ" — with  the  baptism  of  the  Cross. 

The  Scriptures  teach  yet  one  other  baptism. 

BAPTISM  INTO  THE  NAME  OF  THE  EATHEE,  AND  OF 
THE  SON,  AND  OF  THE  HOLY  GHOST. 

6.  How  is  the  baptism  "  into  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,"  related  to  the  baptism 
of  the  Cross  ?^ 

The  relation  between  these  baptisms  is  immediate  and 
inseparable.  A  detailed  examination  of  the  questions, 
"Whether  a  ritual  baptism  is  here  spoken  of?"  and 
"  Whether  this  is  the  authoritative  institution  of  the  ritual 
baptism  of  Christianity?"  cannot  now  be  entered  upon.  I 
shall  speak  of  these  baptisms  as  they  appear  on  their  face, 

'  It  is  one  of  the  marvels  of  our  theology,  that  there  is  no  settled  and 
accepted  interpretation  of  this  baptism  "into  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,"  than  which  none  more  memorable  is 
to  be  found  in  all  revelation.  There  is  no  opportunity,  now,  to  enlarge  or 
to  vindicate  the  exposition  glanced  at  above.  A  full  exposition  will  be 
offered  in  "  Chkistic  Baptism,"  soon  to  be  published. 


THE  BAPTISM  OF  CALVARY.  39 

and  by  express  statement  of  inspiration.  The  baptism  im- 
mediately under  consideration  was  enjoined  by  the  Lord 
Jesus  Christ  when  on  the  mountain  top,  his  work  upon 
earth  done,  his  wounds  received  in  the  baptism  of  the  Cross 
freshly  healed,  and  his  foot  lifting  to  ascend  to  the  right 
hand  of  the  Father.  Then,  in  view  of  all  the  preparatory 
work  which  he  had  accomplished,  and  of  all  that  he  would 
liereafter  accomplish  as  possessed  of  "  all  power  in  heaven 
and  on  earth,"  he  commands — "  Go,  disciple  all  nations,  bap- 
tizing them  into  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost."  My  baptism  is  finished.  My  work 
of  obedience,  of  woe,  and  of  death,  is  ended.  The  way  for 
the  sinner  to  be  washed  from  his  pollution  and  to  be  recon- 
ciled to  his  God,  is  finished.  Go,  therefore,  make  all  nations 
my  disciples,  and  so  making  them,  baptize  them  into — make 
them  thoroughly  subject  and  conformed  unto,  "  the  Father, 
the  Son,  and  the  Holy  Ghost."  Observe,  that  the  command 
is  "to  make  disciples"  of  the  nations.  But  disciples  to 
whom?  Not,  certainly,  "to  the  Father,  the  Son,  and  the 
Holy  Ghost."  No  such  "  discipleship  "  is  known  to  the  Scrip- 
tures. Nor  is  there  any  other  discipleship  enjoined  by  them, 
but  that  to  the  Lord  Jesus  Christ.  But  discipleship  under 
any  Teacher  is  represented  as  a  baptism  into  that  Teacher. 
Therefore  Paul  asks  of  those  who  would  be  his  disciples — 
Were  ye  baptized  into  Paul  ?  The  Jews  said,  "  Ye  are 
Christ's  disciples,  but  we  are  Moses'  disciples;"  and  they 
refused  to  be  "  baptized  into  Christ,"  while  they  and  their 
Fathers  were  "baptized  into  Moses."  There  is,  then,  no 
rational  ground  to  doubt,  1.  That  these  nations  were  to  be 
made  disciples  of  Christ,  2,  That  this  discipleship  involved 
baptism  "into  Christ,"  3.  That  inasmuch  as  discipleship  of 
Christ  requires  repentance  and  faith,  this  baptism  "  into 
Christ"  is  such  baptism  as  is  efl[ected  by  the  Holy  Ghost, 
4.  That  if  any  ritual  baptism  be  associated  with  this  real 
baptism,  then,  the  rite  can  only  symbolize  the  reality.  There 
is  an  absolute  necessity  for  this  baptism  of  the  nations  "  into 
Christ"  as  antecedent  and  preparative,  as  also  causative,  of 
the  ulterior  baptism  "  into  the  Father,  Son,  and  Holy  Ghost." 


40  THE  BAPTISM  OF  CALVARY. 

The  Lord  Jesus  Christ  teaches  in  the  most  absolute  and  uni- 
versal terms — "  No  man  coracth  unto  the  Father  but  by  me." 
It  is  utterly  subversive  of  all  the  teacliing  of  Scripture  to 
hold  that  a  sinner  can  be  baptized  "  into  the  Father,  Son, 
and  Holy  Ghost"  loithout  being  first  baptized  into  a  crucified 
Redeemer.  The  Lord  Jesus  says,  "  I  am  the  way,  no  man 
Cometh  unto  the  Father  but  by  me."  "  Where  remission  of 
sins  is,  we  have  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus  by  a  new  and  living  way,  having  our  hearts 
sprinkled  from  an  evil  conscience  and  our  bodies  washed 
with  pure  water."  Unto  God  in  his  holiness,  the  sinner  in 
his  pollution  cannot  come.  Unto  God  in  Christ,  "  the  Lamb 
of  God  that  taketh  away  the  sin  of  the  world,"  the  sinner  in 
all  his  guilt  may  come,  must  come.  When  the  sinner  has 
come  to  Christ,  has  been  baptized  into  him — baptized  "  into 
the  remission  of  sins,"  has  been  invested  with  liis  "fulfil- 
ment of  all  righteousness,"  then,  and  only  then,  is  he  pre- 
pared to  be  led  by  "the  Mediator  between  God  and  man" 
along  that  new  and  living  way  by  which  he  can  be  received 
by  God  in  his  holiness,  and  be  qualified  for  that  ultimate  bap- 
tism which  is  forever,  even  forever  and  ever,  "  into  the  name 
of  the  Father,  and  of  the  Sou,  and  of  the  Holy  Ghost." 

Thus  this  wondrous,  final  baptism,  which  is  the  highest 
and  the  eternal  consummation  of  the  work  of  redemption,  is 
indissolubly  joined  with  the  baptism  of  the  Cross,  and  could 
have  no  existence  without  it. 

INQUIRIES  ANSWEEED. 

Our  general  conclusion  then,  is,  that  all  baptisms  of  the 
Bible,  Old  Testament  and  New  Testament,  originate  in  and 
are  only  to  be  expounded  by  the  baptism  of  the  Cross.  The 
Lamb  of  God,  by  his  spotless  life  under  temptation  and  suf- 
fering, by  his  filial  drinking  of  the  cup  in  Gethsemane,  by 
the  last  drop  of  that  cup  drunk,  and  b}'  its  consequent  bap- 
tism into  death,  on  Calvary,  all  for  his  people,  has  exhausted 
the  demands  of  the  Law  against  them,  and  he  is  enabled  to 
hold  to  their  lips  that  cup,  now  filled  with  the  sweet  water  of 
life,  which  his  own  lips  had  emptied  of  itsdeathful  bitterness, 


THE  BAPTISM  OF  CALVARY.  41 

and  to  baptize  them  with  that  blood  wherewith  he  was  bap- 
tized, which  baptism,  while  making  red  his  own  garments  as 
of  "  one  treading  the  wine  fat,"  has  power  to  make  the  souls 
of  his  people  "whiter  than  snow."  Thus,  "they  drink  of 
the  cup  that  he  drank  of  and  are  baptized  with  the  baptism 
that  he  was  baptized  with." 

COROLLAKIES. 

1.  The  ritual  baptism  of  Christianity  is  the  symbol,  and 
not  the  substance,  of  Christian  baptism. 

To  think  otherwise  would  be  as  great  a  mistake  as  to 
iniao;ine  the  earth's  shadow  on  the  moon  to  be  the  substance 
of  the  earth.  The  Lord's  Supper  is  not  the  Sacrifice  of  Cal- 
vary. And  yet  of  the  symbols  of  that  sacrifice  it  is  said,  and 
rightfully  said,  "  This  is  my  body  broken  for  you ;  this  is  my 
blood  shed  for  you,"  In  like  manner  the  ritual  use  of  water 
is  not  the  baptism — the  baptism  of  the  Cross — the  baptism 
"into  the  remission  of  sins" — the  baptism  "into  Christ" — 
the  baptism  "  into  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,"  and  yet  this  symbol  rite  is  called, 
and  is  rightly  called.  Baptism. 

2.  A  religious  system  founded  on  a  supposed  relation  be- 
tween the  word  "baptize"  and  the  "water"  used  in  ritual 
baptism,  requiring  the  water  to  be  used  as  the  receiving  ele- 
ment of  the  body  of  the  person  baptized,  is  a  system  founded 
in  pure  and  absolute  error. 

Let  the  word  "  baptize"  mean  what  it  may,  its  grammati- 
cal relation  with  "  water,"  in  every  instance  in  the  New  Tes- 
tament, is  such  that  it  cannot  possibly  have  any  more  power 
or  fitness  for  determining  the  manner  of  using  the  water  in 
ritual  baptism,  than  has  the  word  Jerusalem. 

3.  The  teaching  that  Christian  baptism  is  a  dipping  into 
water,  is  as  utterly  removed  from  truth  as  is  any  error  taken 
from  the  Koran  of  Mohammed,  or  the  Shaster  of  Brahma. 

To  baptize  does  not  mean  "  to  dip."  And  to  baptize  into 
water,  or  to  dip  into  water,  men  and  women  in  a  religious 


42  THE    BAPTISM    OF    CALVAKY. 

rite,  is  as  unknown  to  the  lunguage  of  the  Bible  as  is  the 
language  of  the  moon  unknown  to  the  inhabitants  of  the 
earth. 

4.  The  baptism  of  the  Lord  Jesus  Christ  on  the  Cross, 
that  wondrous  central  baptism  in  which  all  other  baptisms 
of  the  Bible  (whether  type  or  symbol  or  equivalent  baptisms) 
meet,  exhibits  in  its  varied  scriptural  unfoldings  that  unity 
in  diversity  so  characteristic  of  the  works  and  word  of  God. 

The  Lamb  of  God  was  "  slain  from  the  foundation  of  the 
world."  The  prophetical  blood  dropping  from  the  wounded 
heel  of  the  woman's  seed  foretold  the  blood  dropping  from 
the  pierced  feet  on  Calvary.  The  blood  of  the  slain  Lamb 
trickling  over  the  altar  of  Abel,  and  ISToah,  and  Abraham, 
reddening  the  family  door-posts  of  Israel  in  Egypt,  sprinkled 
in  the  Tabernacle  service  in  the  Wilderness,  and  flowing 
daily  in  the  temple  service  on  Mount  Zion,  all  alike  typified 
the  blood  of  the  Lamb  shed  on  Calvary.  It  was  unto  the 
Lamb  of  God,  whose  blood  was  soon  to  be  shed  to  "  take 
away  the  sin  of  the  world,"  that  John  directed  the  faith  of 
those  whom,  by  symbol,  he  baptized  "into  repentance" — 
"into  the  remission  of  sins."  It  was  to  a  crucified  Re- 
deemer, the  Lamb  of  God  now  slain  (his  blood  so  recently 
crimsoning  the  Cross  of  Calvary),  that  Peter  directed  those 
"cut  to  the  heart"  by  conviction  of  sin,  for  its  remission. 
It  was  "into  Christ" — "into  his  death"  that  all  believers 
through  all  JSTew  Testament  history  are  declared  to  be  bap- 
tized. It  is  the  Lamb  of  God,  slain  from  the  foundation  of 
the  world  in  God's  gracious  purposes,  slain  on  Calvary  in 
the  fulness  of  time,  raised  from  the  stony  sepulchre  of  the 
Garden  to  "the  midst  of  the  throne"  in  heaven,  that  gives 
unity  to  the  varied  sprinklings  and  blood-sheddings  in  the 
Old  Testament,  and  of  pure  water  in  the  New  Testament. 
It  is  the  baptism  of  his  people  into  the  death  baptism  of 
their  Lord  on  Calvary,  which  purifies  from  sin  the  redeemed 
souls  of  all  ages  and  makes  them  meet  for  that  baptism 
which  is  the  purposed  consummation  of  all  other  baptisms 
and  thus  of  the  whole  scheme  of  redemption,  to  wit,  the 


THE  BAPTISM  OP  CALVARY.  43 

baptism  of  the  redeemed  of  all  ages  discipled  unto  Christ, 

"  INTO  THE  NAME  OF  THE  FaTHER,  AND  OF  THE  SON,  AND  OF 

THE  Holy  Ghost,"  which  shall  be  forever,  even  forever  and 
ever ! 

5.  There  is  "  one  Lord"  through  all  ages — Jesus  Christ; 
there  is  "one  faith"  for  all  nations — upon  Jesus  Christ; 
there  is  "one  baptism"  for  the  remission  of  all  sins — into 
Jesus  Christ. 


We  give  thee  thanks  0  God,  Father,  Son,  and  Holy  Ghost, 
that  while  thy  beloved  Son,  Jesus  Christ,  "  God  manifest  in 
the  flesh,"  is  baptized  for  us  with  a  baptism  which  none  can 
share,  it  is  still  true,  and  thereby  made  true,  that  his  re- 
deemed people  can  be  "  baptized  with  the  baptism  where- 
with he  was  baptized,"  and  thus,  by  their  baptism  into  his 
baptism,  be  made  partakers  of  its  atoning  blessings  and 
"  fulfilled  righteousness,"  and  hereby  be  reconciled  unto  and 
reunited  with  thee,  the  only  living  and  the  TRIUNE  GOD! 


FOURTH  EDITION. 

iJy  James  W.  Dale,  Pastor  of  the  Media  Presbyterian  Church,  Delaware  Co.,  Peim. 

"  EXHAUSTIVE  "—"  OKIGINAL"—"  UNANSWERABLE." 

"It  RANKS  WITH  Edwards  ON  THE  Will,"        ....     Episcopalian. 

"  It  IS  REALLY  AN  EXTRAORDINARY  BOOK, "         ....      W.  Christian  Advocate. 

"Logic  OF  Chillingworth  ;  wit  op  Pascal,"  .        .        .    N.Y.  Evangelist. 

"  It  COMES  IN  LIKE  Blucher  AT  Waterloo,  ".  .         .         .     Co7igregatio7ia I  Review. 

"The  ABLEST  Treatise  on  the  subject  in  the  English  Language,"      Central Presbyt''n 

"It  18  a  Marvel,"    Dr.  H.  A.  B.  " It  is  a  master-piece,"     Dr.  T.  J.  W. 


Congregational  Review. 

"  A  work  of  great  research,  Bchnlarly  fidelity,  and  immense  labor.  Mr.  Dale's  treatment  of  Baptist 
Kiithorities  is  comprehensive,  liberal,  critical,  and  di.^secting,  occupying  about  one  hundred  pages.  About 
sixty  pages  are  given  to  the  import  of  /Jjirro).  These  pages  are  a  beautiful  specimen  of  scholarly,  contro- 
versial, and  kind  writing,  sprinkled,  and  even  at  times  immersed,  in  the  good  humor  of  the  author's  nature 
and  style.  Mr.  Dale  devotes  the  rest  of  his  noble  volume,  one  hundred  and  fifty  pages,  to  the  meaning  of 
0a7rTi(,o}-    This  book  comes  in  as  Blucher  at  Waterloo,  and  the  bellum  philologicum  ought  to  cease." 

Presbyterian  Banner. 
"  To  the  minister  and  the  man  of  letters  it  is  a  great  armory  from  which  weapons  of  defence  may  be 
drawn.    Its  perusal  and  study  will  prove  to  be  a  delightful  and  invigorating  mental  discipline.    AVhen  this 
series  shall  have  been  completed,  it  will  at  once  take  the  place  of  the  noted  writings  hitherto  produced  by 
this  controversy." 

The  Presbyterian,  Montreal,  Canada. 
'"Classic  Baptism'  dispels  the  illusion  that  the  strength  of  the  philological  argument  is  on  the  side  of  our 
opponents.    More  perhaps  than  any  other  writer,  Mr.  Dale  has  settled  the  vexed  question  as  to  the  meaning 
of /Jan^rticj." 

Christian  Advocate,  Hamilton,  Canada. 

•'We  are  fully  convinced  that  the  author  has  forever  settled  the  question  of  modal  baptism  by  proving,  to 
a  demonstration,  that  /?a7rri?a>  does  not  express  a  definite  act  of  any  kind,  much  less  that  of  dipping,  but 
that,  in  its  primary  use,  it  expresses  condition  without  limitations." 

Protestant  Churchman. 
"It  is  thoronghly  exhaustive,  and  exhibits  a  complete  mastery  of  the  subject.     If  the  other  volumes  equal 
this  in  fbrce  and  in  learning,  and  we  can  scarcely  doubt  that  they  will,  the  author  must,  we  think,  be  ac- 
counted master  of  the  position." 

The  Episcopalian. 

"  In  the  prosecution  of  the  undertaking  nothing  is  left  unnoticed,  nothing  is  left  unsaid  which  it  is  de- 
firable  to  view  or  to  produce.  The  book  maybe  fairly  ranked  with  Edwards  on  'The  Will.' Gaussen  on 
'  ln>;piration,'  and  Goode  on  'Orders.'  Replies  to  all  will  be  equally  difficult,  and  in  every  case  just  as  un- 
satisfactory." 

Western  Christian  Advocate. 

"  As  a  philological  treatise  on  this  subject,  there  is  nothing  we  know  of  in  our  language  to  compare  with 
it.  The  most  industrious  and  independent  scholarship  has  been  brought  to  bear  upon  the  subject,  and  an 
Invaluable  addition  has  thus  been  made  to  theological  literature.    It  is  really  an  extraordinary  book." 

Western  Presbyterian. 

"This  is  not  simply  a  new  hool; ;  it  is  a  new  wnrlc,  and  one  of  extraordinary  ability  and  originality — 
originality  in  the  whole  conception  and  investigatiou.  Ilis  masterly  aijproaches  have  crumbled  the  Baptist 
stronghold  in  ruins.  Proof  is  carried  to  the  point  of  actual  demonstration.  The  marked  features  of  this 
work  are  thoroughness,  candor,  firmness,  freedom  from  asperity  (a  Christian  spirit  and  genial  humor  flow- 
ing through  every  part  of  it),  and  a  singular  ability  and  acuteness  in  the  study  of  words.  Procure  this  book." 

The  Presbyter. 
"  This  is  one  of  the  most  remarkable  books  which  has  ever  appeared  in  opposition  to  those  who  hold  that 
Sanri^cj}  always  means  to  immerse  or  its  equivalent.    It  is  an  original  and  exhaustive  work." 

The  Evangelist. 
"  The  author  does  not  follow  the  furrows  of  others ;  he  holds  and  bandies  a  subsoil  plough  of  his  own. 
The  manner  in  which  Baptist  advocates  are  shown  to  be  at  variance  with  each  other  is  admirable.  It  is  in 
tracing  the  shifting  of  the  terms  used  to  translate  /JaTn'^cj  that  the  author  makes  perfect  havoc  of  Baptist 
scholarship.  Ilis  style  of  doing  this  is  sometimes  positively  entertaining.  Our  Baptist  brethren  are  placed 
by  this  volume  in  a  sad  dilemma.  The  treatise  combines  the  thorough  and  sifting  argumentation  of  Chil- 
lingworth with  much  of  the  wit  of  Pascal." 

Free  Christian  Commonwealth. 

"  Remarkable  skill  in  philology,  dry  and  imperturbably  quiet  humor  carries  the  reader  along  unconscious 
of  weariness.  We  have  seldom  met  with  n  more  manly,  keen,  vigorous,  and  every  way  effective  specimen  of 
dialectics.  Humor  exudes  from  his  dialectic  falchion  as  fragrance  from  the  Damascus  blade,  by  reason  of 
the  intensity  of  its  tempering  an<l  polish.  Certainly  no  writer  ever  impressed  us  more  with  his  peculiar 
ueoiua  as  a  philologist,  especially  his  keen  powers  of  discriiuiuation  of  the  various  shades  of  thought  as  ex- 
pressed by  symbol  words." 


Judigmi;nt  of  ^^cholars 


IN    MORE   THAN  TWENTY   THEOLOGICAL   SEMINARIES,  UNIVERSITIES,  AND   COLLEGES 


EPISCOPAL  AND  UNIVERSITY  OF  PENNSYLVANIA. 

«' Classic  Baptism"  embodies  an  immense  amount  of  research  and  learning.  The 
opinions  of  Professors  Goodwin  and  Hare  establish  its  merits. 

Kt.  Rev.  Bishop  Lee,  Delaware. 

The  pages  which  I  have  read  assure  me  that  the  subject  is  one  wholly  within  the 
grasp  of  a  sound  scholar  and  a  deep  and  close  thinker,  who  will  treat  it  with  all  the 
learning  and  argument  which  the  importance  of  the  question  demands. 

Et.  Eev.  Bishop  Stevens,  Pennsylvania. 

I  have  read  your  work  on  "Classic  Baptism,"  with  a  satisfaction  amounting 
almost  to  admiration.  If  it  has  any  fault,  it  is  that  the  discussion  is  too  thorough 
and  radical  to  be  generally  appreciated.  But  it  is  a  work  for  scholars;  and,  in 
fact,  just  such  a  discussion  is  what  was  needed.  It  has  long  been  my  conviction 
that  the  Baptist  controversy  is  practically  narrowed  down  to  this  one  point :  their 
allegation,  that  the  Greek  ^xTn't^u  means  absolutely  and  always,  ex  vi  termini,  "to 
dip"  or  "  to  immerse,"  and  nothing  else.  If  this  position  is  turned,  the  Baptist  cause 
's  irrecoverably  lost. 

Your  book  will  reflect  credit,  not  only  on  your  Alma  Mater,  but  on  the  scholarship 
of  the  country.  I  am  many  degrees  prouder  of  the  University  of  Pennsylvania  than 
I  was  before  reading  it.  Daniel  R.  Goodwin,  D.D., 

Provost  of  the  University  of  Penn'a  and  Prof,  of  Theol.  Divinity  SchooL 

I  am  much  impressed  by  the  research  which  the  pages  of  your  book  exhibit, 
and  trust  that  its  success  will  be  equal  to  its  scholarship. 

G.  Emlen  Hare,  D.D.,  Divinity  School,  "West  Philadelphia. 

Any  tenant  of  the  Greek  chair  must  feel  complimented  to  have  his  critical  judg- 
ment asked  upon  an  inquiry  so  elaborate  as  yours.  ...  I  can  fairly  do  no  more 
than  express  my  sincere  admiration  of  the  exhaustive  character  of  your  examination 
of  passages  from  the  entire  range  of  classical  literature,  and  of  the  singular  acuteness 
with  which  you  have  scrutinized  the  phenomena  of  language  thus  presented.  .  . 
Your  treatise,  when  published,  will  be  sure  to  attract  the  attention  of  classical  schol- 
ars as  well  as  of  theologians. 

George  Allen,  Professor  of  Greek,  University  of  Pennsylvania. 

METHODIST. 

I  regard  the  work  as  a  very  valuable  acquisition  to  theological  literature. 

Joseph  Cummings,  D.D.,  LL.D.,  President,  &c.,  Wesleyan  University. 

I  nave  read  "Classic  Baptism"  with  great  interest  and  profit.  It  is  altogether 
the  most  thorough  and  exhaustive  discussion  ot  the  topic  that  I  have  ever  met  with, 
and  I  doubt  if  its  equal  can  anywhere  be  found.  The  author  settles  beyond  perad- 
venture,  the  question  as  to  the  meaning  of  /?djrra)  and  PairTiio  in  classic  usage.  The 
treatise  is  full  of  argument  and  illustration  compactly  and  systematically  arranged, 
forming  for  the  preacher  and  the  theological  student  the  rnost  perfect  handbook  on 
this  topic  extant.  It  gives  me  great  pleasure  to  commend  the  work  with  unqualified 
approbation. 

F.  H.  Newhall,  D.D.,  "Wesleyan  University. 

1  heartily  indorse  Dr.  Newhall's  estimate  of  "  Classic  Baptism." 

C.  S.  Harrington,  Wesleyan  University. 

I  have  but  glanced  at  "Classic  Baptism."  I  anticipate  the  pleasure  of  reading  it 
more  thoroughly.  Allow  me  to  congratulate  you  on  the  very  encouraging  and  com- 
plimentary notices  which  your  labors  have  won  from  so  many  distingui^-hcd  sources. 

D.  P.  KiDDKR,  D.D.,  Garrett  Biblical  Institute. 


The  treatment  of  the  subject  is  beautifully  exhaustive.  Conceding  all  that  you  do 
for  i\iQ  primanj  sense  of  the  words  under  discussion,  your  conclusions  yet  seem  to  me 
irrefragable. 

The  work  is  a  valuable  contribution  to  philological  literature,  and  cannot  fail  to 
have  a  weighty  bearing  in  the  application  of  the  argument  to  the  mode  of  Christian 
baptism. 

I  shall  look  with  much  interest  for  the  succeeding  volumes  that  arc  promised. 

H.  M.  JoHKSON,  D.D.,  LL.D.,  President  of  Dickinson  College. 


LUTHEKAN. 

My  delay  in  replying  to  your  favor,  is  to  be  accounted  for  only  by  the  absorbing 
interest  of  the  work  you  did  me  the  honor  of  placing  in  my  hands.  I  have  endeav- 
ored, as  you  requested,  "to  look  over  it,"  but  have  found  that  next  to  impossible. 
My  attention  has  been  fixed  by  every  part  of  it,  so  that  I  have  had  to  go  into  the  reg- 
ular study  of  it.  Its  rare  originality  of  plan,  the  extensive  reading  indicated,  the  ac- 
curacy of  discrimination  everywhere  met  with,  the  honest  impartiality  observed, 
and  tlae  quiet,  pleasant  humor  that  every  now  and  then  looks  out,  altogether  combine 
to  mark  it  as  a  work  of  unusual  attractiveness,  and  destined,  I  doubt  not,  to  exert  a 
commanding  influence  upon  the  general  subject  of  this  famous  controversy.  The 
conclusion  so  aptly  stated  in  page  354,  is  clearly  made  out,  and,  as  I  consider,  nothing 
but  the  spirit  of  determined  adherence  to  mere  traditionary  usages  could  manage  to 
stand  out  against  it. 

C.  W.  ScHAEFFER,  D.D.,  Lutheran  Theological  Seminary. 

I  am  thankful  that  you  wrote  "  Classic  Baptism."  Page  after  page  exhibits  the  wea- 
pons I  knew  were  needed,  but  which  I  did  not  know  were  forged.  One-half  on  our 
side  are  not  aware  of  the  grand  array  which  this  book  shows  we  can  make  on  classic 
grounds.     I  mean  to  read  it  again,  as  Dr.  Schaefler  says  he  did. 

W.  Jesse  Kniselt,  Ohio. 

DUTCH  EEPOEMED. 

I  have  examined  your  "Classic  Baptism"  cai'efully,  and  with  absorbing  interest. 
I  thank  you  for  the  privilege.  I  believe  that  you  have  done  more  to  settle  the 
vexed  question,  anent  the  meaning  of /Jaim'so),  than  any  writer  who  has  preceded  you. 
The  discussion  interests  and  satisfies.  I  have  given  your  book  a  warm  recommen- 
dation to  the  middle  and  senior  classes  in  the  Seminary.  I  am  glad  to  see  the  pros- 
pectus of  the  Judaic  and  Johannic  Baptisms. 

God  bless  you  and  spare  you  to  write  many  more  good  books. 

J.  F.  Berq,  D.D.,  Professor  of  Theology,  &c. 


CONGEEGATIONAL. 

If  I  were  to  utter  my  first  impressions,  I  should  break  out  in  unfeigned  admiration. 
That  one,  occupied  with  the  ordinary  duties  of  the  pastorate,  should  have  the  leisure, 
patience,  and  mental  energy  for  an  inquiry  seldom  surpassed  as  respects  thorough 
research,  is  to  me  a  marvel.  I  can  give  emphatic  testimony  to  the  analytic  power 
and  acuteness  which  the  treatise  exhibits,  as  well  as  to  its  marked  persjiicuity  and 
directness  of  statement 

The  theory  that/?a;rn'sf<J  expresses  a  definite  act, — "mode  and  nothing  but  mode," — 
is  shown  to  be  pitiably  helpless  when  applied  to  "all  Greek  literature."  .... 

J.  Henry  Thayer,  Andover  Theological  Seminary. 

I  admire  the  energy,  perseverance,  and  unwearied  diligence  which  the  author  has 
put  forth  in  his  work.  There  is  no  other  way  of  dealing  with  such  a  subject  satis- 
factorily ;  but  how  few  there  are  capable  of  taking  it  up  in  this  way  1  Let  us  have 
/"ac!;  instead  of  dcdaniatlon ;  and /aci  is  what  Mr.  Dale  has  given  us.  Out  of  this 
forest  of  iihilological  learning  I  should  hope  there  might  be,  in  due  time,  a  littlo 
grove  selected  for  the  security  and  comfort  of  the  unlettered  Christian. 

C.  E.  Stowk  D.D.,  late  of  Lano  and  Andover  Theol.  Seminaries. 


I  havo  looked  over  the  work  carefully,  and  find  no  imperfections  to  be  corrected. 
Tou  have  made  a  very  decided  advance  in  the  literature  of  the  subject.  I  am  much 
interested  in  the  numerous  quotations  which  you  make  from  classical  writers.  1 
have  never  seen  this  thing  done  so  thoroughly  and  so  well.  Your  book  ought  to  do 
much  toward  settling  the  disputed  question  as  to  the  mode  of  "  Baptism." 

Enoch  Pond,  D.D.,  Bangor  Theological  Seminary. 

Perhaps  it  is  too  much  to  expect  that  your  work  will  finally  settle  the  controver- 
sies of  centuries  upon  the  word  under  discussion,  but  it  is  safe  to  say,  that  what  you 
have  written  will  not  be  easily  answered.  1  think  you  may  well  be  congratulated 
on  finding  time  and  opportunity,  while  engaged  in  the  yiractical  duties  of  the  min- 
istry, to  produce  a  work  like  this, — evincing  so  much  learned  research,  so  valuable 
to  the  Biblical  student  and  so  creditable  to  American  scholarship. 

Leonard  Woods,  D.D.,  (Late)  President  of  Bowdoin  College. 

1  want  to  thank  you  for  eminent  service  rendered  to  the  Church  of  Christ  by  your 
"  Classic  Baptism."  No  treatise  has  so  pleased  me.  No  one  has  so  laboriously  and 
carefully  covered  the  old  Greek  authors.  Having  run  over  about  two  hundred  vol- 
umes on  the  subjects  and  mode  of  baptism  in  Harvard  College  Library,  you  can  see 
how  I  should  enjoy  your  treatise.  I  shall  wait,  with  deep  interest.  Judaic  and  Jo- 
hannic  Bajitism. 

W.  Barrows,  D.D.,  Beading,  Mass. 

PEESBYTEEIAN  (N.  S.) 

I  congratulate  you  on  your  able  and  convincing  treatise  on  "  Classic  Baptism. "  It  if 
thorough  and  original — the  last  a  merit  hardly  to  have  been  expected  in  a  new  work 
on  so  old  a  controversy.  I  shall  recommend  it  to  our  students.  I  trust  you  will  gc 
on  with  your  labors. 

Your  last  proposition  (p.  354),  expresses  the  result  of  classic  usage, — which  is  all 

you  aim  at  in  this  volume 

Henry  B,  Smith,  D.D.,  Union  Theological  Seminary. 

I  thank  you  very  heartily  for  "Classic  Baptism;"  a  rare  philological  achieve- 
ment, which  ought  to  prove  a  quietus  to  sectarian  strife,  about  the  necessity  of  im- 
mersion. I  do  not  see  that  you  have  left  anything  to  be  said  to  clear  the  meaning 
of  PaTTTtZu,  or  how  you  can  be  answered ;  and  success  hero  is  the  conclusion  of  the 
matter.  I  marvel,  with  Professor  Thayer,  at  the  labor  and  ability  with  which  you 
have  prosecuted  your  masterly  discussion. 

Thomas  H.  Skinner,  D.D.,  Union  Theological  Seminary. 

You  have  certainly  shown  that  ^aTTi^ce  does  not,  like  ^anree,  mean  dip. 

BoswELL  D.  Hitchcock,  D.D.,  Union  Theological  Seminary. 

In  my  humble  judgment  it  is  exhaustive,  convincing,  and  irrefutable.  I  do  not 
see  how  any  intelligent  reader  could  fail  to  get  the  solution  there  of  any  doubt  as  to 
the  mode  of  baptism,  or  how  any  minister  could  fail  to  get  the  arguments  needed  to 
refute  the  ritualism  of  our  Baptist  brethren.  I  deem  it  of  the  highest  value  to  the 
whole  Church.  It  is  worthy  of  all  the  commendation  it  has  received.  I  do  not  see 
"anything  which  strikes  me  as  error,  or  imperfection,  or  which  might  be  better  put." 
I  hope  you  will  go  on  to  complete  the  Judaic  and  Johannic  Baptisms. 

Wm.  E.  Moore,  Pastor,  "Westchester,  Pa. 

You  have  done  an  excellent  work  for  the  Church  in  dissolving  the  fancied  claims  of 
Immersionists  to  the  support  of  the  Classics.  This  has  been  long  needed.  You  have 
done  tlic  work  thoroughly.  Your  acute  analysis  has  brought  out  conclusions  very 
nearly  like  my  own,  written  years  ago  and  never  yet  read  by  any  one. 

W.  EuFUs  Powers,  Lysander,  N.  Y. 

I  (and  my  associates,  Professors  Ballantine,  Smith,  and  Evans)  have  read  your 
work  with  deep  interest.     I  had  supposed  the  classical  word  /JaTrn'Jo)  leaned  strongly 
toward  the  Baptist  view  of  the  subject,  but  I  cannot  see  how  your  position  can  possi- 
be  answered 

D.  fl.  Allen,  D.D.,  Lane  Theol.  Sem.,  Ohio. 


PRESBYTERIAN  (0.  S.) 

I  fully  concur  in  the  favorable  judgment  of  your  work  on  Baptism  which  has  been 
expressed  by  Dr.  Green. 

Charles  Hodge,  D.D.,  Princeton  Theological  Seminary. 

Your  book  is  one  of  great  research  and  discrimination,  and,  contrary  to  ordinary 
expectations  of  etymological  controversy,  animated  and  entertaining.     It  certainly 
disposes  of  the  Baptist  argument,  in  as  far  as  that  relies  upon  an  unvarying  mean 
ing  of  the  words  in  question.     The  reasoning,  also,  is  of  such  a  nature  that  the  un 
learned  reader  may  follow  it  with  understanding  and  pleasure.     .     .     . 

Irrespective  of  the  theological  question  at  stake,  such  a  work  is  of  great  value  in 
view  of  lexicography.  It  is  not  often  that  we  meet  with  such  a  careful  exposition  ol 
a  word.     I  shall  look  with  interest  for  your  final  conclusion. 

James  C.  Moffat.  D.D.,  Princeton  Theological  Seminary. 

I  regard  your  work  as  of  great  value  on  account  of  its  complete  collection  of  pas- 
sages in  which  the  contested  words  occur,  and  the  searching  examination  to  which 
Baptist  assertions  in  respect  to  them  have  been  subjected.  I  know  of  nothing  to  take 
its  place  in  that  portion  of  the  controversy  to  which  it  belongs.  The  industry  and 
patient  research  displayed  in  it  are  above  all  praise. 

W.  Henry  Green,  D.D.,  Princeton  Theological  Seminary. 

i"  examined  very  carefully  your  manuscript  on  Baptism.  I  was  much  interested 
ia  the  discussion.  The  work  evinces  much  industry  and  research.  To  me  your  po- 
sitions seem  to  be  well  chosen  and  strongly  fortified.  I  believe  that  the  publication 
of  your  work  will  be  a  valuable  acquisition  to  theological  literature.     .     .     . 

In  my  humble  judgment,  the  issue  reached  is  correct. 

S.  J.  Wilson,  D.D.,  Western  Theological  Seminary. 

More  and  more  of  late  our  Baptist  brethren  have  appealed  to  Philology.  I  have 
wondered  at  this.  There  is  no  weaker  point  in  the  argument  for  their  practice,  as 
Scapula's  Lexicon  would  enable  any  one  to  see,  as  Dr.  Eice  in  his  debate  with  the 
Eev.  Alexander  Campbell  sufliciently  showed,  and  as  Mr.  Dale  here  proves  beyond 
all  reasonable  doubt  in  my  mind.  The  work  is  very  timely,  as  Dr.  Conant's  recent 
work  evinces. 

Wm.  S.  Plummer,  D.D.,  Columbia  Theological  Seminary. 

I  can  truly  say,  that  for  thorough  investigation,  clear  and  logical  discussion  and 
scholarly  and  discriminating  exegesis,  few  works  have  ever  afi"orded  me  as  much  un- 
mingled  satisfaction.  Mr.  Dale  has  succeeded  most  decidedly  in  overturning  one  of 
the  strongholds  of  Immersionists;  and  while  the  course  of  reasoning  and  investiga- 
tion is  thorough  and  conclusive,  the  style,  in  courtesy  and  quiet  humor,  presents  a 
most  incomparable  specimen  of  polemical  discussion.  The  book  ought  to  have  a  wide 
circulation  among  all  who  love  truth  rightly  presented.  1  shall  await  with  great 
interest  the  other  works  promised  on  Judaic  and  Johannic  Baptism. 

B.  M.  Smith,  D.D.,  Union  Theological  Seminary,  Virginia. 

So  far  as  relates  to  all  the  leading  terms  of  the  inquiry,  you  might  with  better  rea- 
son even  than  Aniinonius  name  your  ivAciaiQ^Tlcpihixoiwv kqX &ta(i)tpoiv  Xcjcui';  for  I  know  of 
nothing  in  any  language  which  can  compare  with  it  in  what  Professor  Williams  has 
so  felicitously  characterized  as  "the  refined  and  subtle  metaphysics  frequently  em- 
ployed in  tracing  the  derivation  and  transition  of  signification  of  words,  and  in  ap- 
plying the  results  to  the  words  employed  in  the  Baptistic  controversy."  I  regard 
all  branches  of  the  Church  of  Christ  as  laid  under  obligations  to  you. 

KoBERT  W.  Landis,  D.D.,  Danville  Theological  Seminary. 

I  send  with  this  my  best  judgment  of  your  great  work You  have  left 

nothing  to  be  desired  as  to  "Classic  Baptism."  So  wide  is  the  research,  so  thorough  is 
the  analysis,  as  to  entitle  the  Avork  to  be  called  an  EncyclopoEdia  in  this  branch  of 
learning.  I  believe  the  general  conclusion  of  the  work  to  be  inevitable.  I  rejoice 
in  its  appearance. 

Edward  P.  Humphrey,  D.D.,  Danville  Theological  Seminary. 


My  special  tluanks  aro  due  for  the  copy  of  your  "  Classic  Baptism."  I  have  read 
it  with  uncommon  interest.  Your  positions  are  maintained,  it  seems  to  me,  with  the 
clearness  and  conclusiveness  of  demonstration.  Our  Baptist  friends  can  do  nothing 
but  unconditionally  surrender  /JarW^o) — as  modal.  They  are  utterly  routed — Gra/e, 
Corson,  Fuller,  Conard,  and  all. 

I  sincerely  hope  that  j'ou  will  go  on  with  your  Baptismal  labors,  according  to  the 
announcement  in  the  lirst  part.  Your  whole  design,  carried  out  with  the  success  of 
this  portion,  will  make  a  work  on  Baptism  without  a  parallel,  and  lay  theology  and 
the  Church  under  great  obligations. 

Willis  Lord,  D.D.,  Northwestern  Theological  Seminary. 

I  have  read,  in  part,  "Classic  Baptism,"  and  I  am  delighted.  Hope  it  will  be  fol- 
lowed by  the  other  volumes. 

David  McKinney,  D.D.,  Librarian  Prcsb.  Book  Rooms,  Pittsburg. 

What  with  the  thoroughness  of  your  research  and  the  rigor  of  your  analysis,  you 
have  left  our  Baptist  friends  no  foothold  within  the  domain  of  Classic  literature. 
More  than  this,  the  admirable  tone  and  temper  of  your  exhaustive  treatise  cannot  fail 
to  commend  the  work  even  to  those  who  will  here  find  one  of  their  foundations  so 
effectively  subverted.     By  all  means  go  on  with  your  inquiries  and  settle  this  question. 

H.  A.  BoARDMAN,  D.D.,  Philadelphia. 

After  a  careful  examination  of  your  work,  I  can  most  cordially  indorse  the  judg- 
ment of  my  old  IViend  and  associate  in  Miami  LTniversity,  Prof.  Moffat.  Opinions 
va&y  be  answered,  facts  cannot.     Your  book  is  demonstration. 

W.  C.  Anderson,  D.D.,  1st  Presb.  Church,  San  Francisco. 

A  really  valuable  book  and  a  fine  specimen  of  thorough  philosophical  analysis.  A 
capital  book  for  our  j^oung  men  to  study,  as  a  specimen  of  the  way  in  which  the  true 
meaning  of  words  is  to  be  elicited.  It  has  given  me  clearer  and  more  definite  views 
and  more  especially  shown  the  broad  and  firm  ground  of  those  views. 

J.  B.  Ramsay,  D.D.,  Lynchburg,  Va. 

A  singularly  astute  and  searching  investigation.  I  have  read  it  with  that  zest  with 
wnich  I  used  to  read  the  "Diversions  of  Purley."  It  is  a  centre  shot  to  the  very 
heart  of  Baptist  ritualism.  If  the  bottom  has  not  been  knocked  out  of  the  Ba«ptist 
tub,  it  has  been  made  too  leaky  to  hold  water  enough  to  immerse  anybody  in. 

Stuart  R©binson,  D.D.,  Louisville,  Kentucky. 

UNITED  PEESBYTERIAN. 

It  becomes  necessary  to  meet  our  Baptist  brethren  on  their  own  ground.  This  you 
have  done.  And  by  fair  criticism  and  an  appeal  to  the  masters  of  the  Greek  lan- 
guage, you  have  cleai'ly  demonstrated,  that  their  argument  in  favor  of  immersion, 
drawn  from  the  alleged  classical  meaning  of  Pukti^o},  rests  upon  a  foundation  of  sand. 

John  T.  Pressly,  Theological  Seminary,  U.  P. 

EEPOEMED  PEESBYTERIAN. 

I  regard  "  Classic  Baptism"  as  a  master- piece.  The  enlarged  scope,  the  thorough- 
ness, the  candor,  the  excellent  temper,  and  the  sprightly  wit,  make  it  as  agreeable 
and  interesting  as  it  is  exhaustive.  So  far  as  I  am  aware  there  is  nothing  equal  to  it. 
Our  Baptist  brethren  will,  I  think,  find  it  to  bo  iinanswerable. 

T.  W.  J.  Wylie,  D.D.,  Theological  Seminary,  Ref.  Presb. 

OHUECH  OP  SCOTLAND,  CANADA, 

I  am  delighted  with  your  book.  It  seems  to  me  to  settle  the  questio  vexata.  Irre- 
fragable, to  a  free  and  unprejudiced  mind,  must  be  the  conclusion  reached  in  the 
closing  sentences  of  your  work.  Equal  success  in  Judaic  and  Johannic  Baptism  will 
confer  upon  Posdo- Baptist  churches  a  benefit  incalculable  and  lasting.  I  congratulate 
you  on  the  literary  triumph  whioh,  in  the  midst  of  pastoral  anxieties  and  labor,  you 
have  achieved. 

John  Jenkins,  D.D.,  St.  Paul's,  Montreal. 


GEEMAN  EEPOEMED. 

I  thank  you  for  your  scholarly  work  on  Baptism.  It  is  very  evident,  on  a  cursory 
glance,  that  you  have  bestowed  a  vast  amount  of  labor  and  research  on  your  book, 
And  every  theologian  must  wish  you  health  and  strength  to  finish  the  two  other  vol- 
umes, both  in  the  interest  of  truth  and  for  the  honor  of  American  scholarship.  I 
hope  to  have  leisure,  after  awhile,  to  revise  my  volume  of  the  History  of  the  Apos- 
tolic Church,  and  then  I  shall  revert  to  your  labors  with  interest  and  pleasure. 

PuiLiP  SciiAFF,  D.D.,  Professor,  «S:c. 

Cause  for  serious  complaint  has  been  given  by  theologians  and  ecclesiastical  histo- 
rians by  concessions  far  beyond  philological  and  archeological  fact.  Your  able  and 
thorough  treatise  has  confirmed  my  convictions  on  this  point.  Baptists  have  pro- 
fessed a  willingness  to  stand  or  fall  by  their  interpretation  of  /SutttKu.  Your  work 
will  put  their  integrity  to  a  severe  test.  I  had  thought  the  philological  argument 
exhausted.  "  Classic  Baptism"  shows  that  the  material  has  been  but  meagerly  used 
and  not  to  the  best  advantage. 

J.  H.  A.  BoMBERGER,  D.D.,  Philadelphia. 


COLLEGES. 

The  most  elaborate  and  exhaustive  discussion  of  the  classic  use  of  the  words  ffinrca 
and  ffaiTTi^i,),  with  the  corresponding  terms  in  the  Latin  language,  that  has  fallen  un- 
der my  notice  ;  evincing  tireless  research,  conscientious  thoroughness  and  candor, 
with  acute  discrimination  and  subtle  analysis  in  the  investigation  of  these  contro- 
verted terms. 

,  Lyman  Coleman,  D.D.,  Lafayette  College. 

.  .  .  It  is  the  most  elaborate  discussion  of  a  single  word  that  I  have  ever  seen. 
It  interested  me  much  more  than  I  expected.  It  is  full  of  subtle  analysis;  but  it 
is  all  so  perspicuous  and  earnest  that  it  holds  the  attention  throughout.     .     .     . 

Fran.  A.  March,  Lafayette  College. 

The  main  point  of  the  treatise,  the  specific  use  of  the  word  contended  for,  seems 
to  me  to  be  made  out  with  perfect  clearness  and  conclusiveness,  so  as  to  settle  the 
question,  in  as  far  as  the  question  rests  upon  merely  philological  grounds. 

Another  feature  that  struck  me,  was  the  refined  and  subtle  metaphysics  frequently 
employed  in  tracing  the  derivation  and  transition  of  signification  of  words,  and  in 
applying  the  results  to  the  words  involved  in  the  Baptistic  controversy.     .     .     . 

Apart  from  its  direct  relation  to  the  great  Baptistic  controversy,  I  think  that  the 
work  would  be  regarded  by  all  competent  readers  as  possessing  groat  interest  and 
value  as  a  contribution  to  philology.  I  doubt  whether  there  exists  another  so  long 
and  elaborate  investigation  of  a  single  word. 

D.  E.  Williams,  Western  University. 

I  am  glad,  for  the  truth's  sake,  that  your  book  is  so  well  and  nh]y  constructed.  1 
cannot  too  highly  express  my  sense  of  the  patience,  good  humor,  sound  logic,  and 
breadth  of  view  which  characterize  it.  If  your  promised  continuations  in  the  Judaic 
and  Johannic  branches  of  investigation  be  as  satisfactory,  you  must  be  congratulated 
as  furnishing  the  most  complete,  unanswerable,  and  at  the  same  time,  amiable  treat- 
ise the  Church  possesses  on  this  point. 

J.  Edward.s,  D.D.,  Prest.  of  Washington  and  Jcflerson  College.     ' 

.  .  .  I  have  sometimes  spent  an  hour  upon  a  line  of  Greek,  but  here  arc  years 
spent  upon  a  word.  The  result  seems  to  me  perfectly  conclusive  as  to  the  use  and 
meaning  of  the  words  under  discussion.     .     .     . 

H.  C.  Cameron,  Professor  of  Greek,  Princeton  College. 


American  Presbyterian  and  Theological  Review. 

"After  two  or  more  centuries  of  controversy  upon  a,  pini^lo  word,  who  would  have  expected  a  truly  original 
and  deeply  interesting  volume  upon  it?  Yet  this  is  what  Mr.  Dale  has  given  to  the  world,  taking  up  fur  the 
present,  only  the  clas.-ic  usago  of  /3uTri'sw,  to  be  followed  liy  eimilar  tieatises  on  Judaic  and  .lohannic  Bap- 
^sms.  He  comes  to  the  suhject  from  new  points  of  view,  with  the  larjrest  philolo^'ieal  inductions,  and  the 
acutest  criticisms  and  inferences.  As  a  pliiloli)f;ical  study,  it  is  a  rare  work  ;  in  Its  bearings  on  the  Baptist 
controversy,  it  lias  a  deep  theological  interest.  The  best  arguments  of  all  the  noted  Baptist  writers  are 
thoroughly  examined.  Dr.  Carson  fares  badly  in  this  process,  and  Dr.  Conant  will  have  to  write  a  new 
edition  of  his  learned  treatise." 

Methodist  Home  Journal. 

"The  learned  author  divides  his  treatise  into  three  parts.  Part  I.  discusses  Baptist  views  as  presented  by 
eighteen  of  their  ablest  writers.  Part  II.  discu-ses  the  meaning  of  Baptii,  Tinqo,  and  Dip.  Part  III.  is  a 
discussion  of  Baptizo,  Mfrgo,  .and  Immerse.  Quotations  are  made  from  twetiti/nine  lAtm  a.nd  sevent;/-two 
Greek  authors.  From  this  ma^s  of  material,  thoroughly  analyzed  and  clas.sified,  the  meaning  of  Baptizo  is 
eliminated." 

Presbtterian. 

"While  we  were  aware  that  Baptists  had  not  thoroughly  mastered  the  literature  of  the  subject,  we  were 
never  60  fully  convinced  of  the  fact  as  since  the  appearance  of  this  treatise.  The  author  deals  most  fairly 
with  his  opponents,  never  concealing  their  strongest  positions,  but  coming  up  to  tlieir  intrenchments,  as- 
saults them  boldly,  and  by  turning  them,  shows  their  weakness.  Mr.  Dale,  by  an  exhaustive  philological 
examination,  has  shown  that  classic  authority  is  against  the  Baptists.  His  book  is  a  thesanru.s  on  the  sub- 
ject, and  will  be  invaluable  to  the  ministry." 

Christian  Observer  and  Witness. 

"This  masterly  work  investitrates  the  meaning  of  these  words  as  used  by  more  than  a  hundred  Greek 
Latin,  and  English  writers,  philosophers,  historians,  poets,  and  theologians.  The  work  has  been  one  ot  vast 
labor  and  for  a  rich  prize.  It  is  an  inquiry  for  truth,  truth  that  will  in  due  time  be  appreciated  by  millions 
of  the  redeemed  of  earth." 

American  Presbyterian. 
"  Mr.  Dale  here  meets  the  enemy  on  their  own  field,  shows  by  elaborate  and  exact  investigation,  that  the 
researches  made  by  them  for  centuries  lead  to  results  hostile  to  their  own  theory,  and  spoils  the  Egyptians, 
condemning  them  out  of  their  own  mouths." 

Biblical  Repertory  and  Princeton  Review. 
"The  allegation  that  /JaTriJu  has  but  one  meaning  in  the  whole  history  of  the  Greek  language,  that 
mode  is  essentially  denoted  by  it,  that  it  always  signifies  to  dip,  is  most  effectually  disposed  of.  It  is  shown 
that  Baptist  writers  are  at  war  with  one  another  upon  this  subject,  which,  according  to  their  mode  of  view- 
ing it,  is  so  important.  It  is  shown  still  further,  by  an  actual  exhibition  and  analysis  of  the  passages  in 
classic  authors  in  which  the  words  in  question  occur,  that  it  is  quite  impossible  to  attribute  to  them  any 
such  sense  in  a  multitude  of  cases.  We  might  not  agree  with  the  author  in  every  particular  of  his  discus- 
sion, but  we  do  not  hesitate  to  say  that  he  has  rendered  a  valuable  service  to  the  cause  of  truth.  We  shall 
look  with  interest  for  the  remaining  volumes  of  the  series  examining  the  usage  of  these  words  in  Jewish 
writings,  viz.,  Josephus,  Philo,  &c.,  and,  also,  the  character  of  the  baptism  of  John." 

Central  Presbyterian. 

"This  is  by  far  the  most  important  contribution  to  the  subject  which  has  been  made  during  the  present 
century.  The  author  has  long  concentrated  a  mind  of  fine  critical  power  upon  this  theme,  and  established 
certain  conclusions,  which,  we  venture  to  predict,  will  give  abundance  of  trouble  to  those  opposing  his 
views  for  many  a  year  to  come.  There  are  few  who  will  not  feel  surprised  at  the  strength  and  value  of  the 
results  which  Mr.  Dale  has  brought  out.  Difficulties,  mountain  high,  are  piled  on  the  Baptist  theory.  Their 
doctrine  of  classic  usage  is  fairly  weighed  and  found  wanting.  The  author  is  eminently  fair  in  dealing  with 
his  opponents.  He  is  always  respectful,  good  natured,  and  modest.  This  volume  will  be  followed  by  two 
others  on  Judaic  and  Johannic  Bajitisms.  We  shall  look  for  them  with  great  interest.  This  long  contro- 
verted question  has  fallen  into  the  hands  of  a  brother  who  is  able  to  explore  it  to  the  foundations.  We 
earnestly  advise  all  who  desire  to  read  Vie  ablest  treatise  on  the  suhject  whicli  has  yet  been  given  in  the  English 
language  (and,  for  aught  we  can  tell,  in  any  other),  to  purchase  this  Onoh,  and  to  digest  it  well,  as  preliminary 
to  others  to  come.  Should  they  equal  this,  Mr.  Dale  will  be  entitled  to  the  thanks  of  the  Church,  and  held 
as  '  facile  princeps'  among  all  Americans  who  have  written  upon  the  subject." 

Northwestern  Presbyterian. 
"  The  inquiry  is  made  in  a  calm,  critical,  and  candid  spirit,  which  even  his  opponents  must  acknowledge. 
If  fair,  thorough,  and  candid  criticism  has  ever  settled  anything  beyond  reasonable  doubt,  it  would  seem 
that  this  author  has  established  his  conclusion.  Mr.  Dale  shows  himself  master  of  the  whole  field,  not  only 
of  the  Greek  literature  part  of  it.  but  of  the  Baptist  literature  part  of  it,  and  al.so  of  the  reasoning  and  po- 
lemic part  of  it.  This  scholarly  and  masterly  work  is  to  be  followed  by  two  other  volumes,  embracing 
Judaic  and  Johannic  Baptisms,  and  Christie  and  Patristic  Baptisms.  Our  author  has  done  enough  to  con- 
vince us  that  he  is  thoroughly  competent  to  anything  which  this  discussiou  may  demand.  No  person  can 
kfford  to  do  without  this  work  who  would  be  thoroughly  posted  on  the  question." 


An  elegant  Volume—"  Equal  to  a  London  Book."    Octavo,  pp.  354. — Price,  $3.50. 
i^y  Clergymen  and  Teachers,  .$3.00. 


WM.  RUTTER  &  CO.,  Publishers, 

Seventh  <fi  Cherry  Streets^  Philadelphia. 


SECOND    EDITION. 

JUDGMENT  OF  SCHOLAES  IN  ALL  DENOMINATIONS. 

'^Fraught  witli  humor  and  good  fiiDnor.^' 

"Thorough — Candid — Conclusivk," Prop.  Packard,  Episcopalian. 

"Vindication — Thorough — Overwhelming,"   .     .     .  Prop,  ^^na,  Dutch  Reformed. 

"Thorough — Exhaustive — Convincing,"    ....  Prop.  Lindsay,  ikZer/i.  Episcopal. 

"Learned — Thorough — Decisive," Prop.  Pond,  Congregational. 

"Sound,  Judicious,   Conclusive," Prof.   Coleman,  Prcshyterian. 

"Patient,   Vigilant,  Complete," Prop.  Lord,  Preshytcri.an. 

"Analytic,  Exhaustive,   Unique," President  Edwards,  Presbyterian. 

The  judgment  given  hy  these  scholars  is  entirely  indejiendent ;  no  one  having  seen  or 
heard  of  that  of  the  other. 

Dr.  J.  F.  Eerg,  Prof.  TheoL,  New  Bncnswick,  New  Jersey. 
When  I  say  that  Judaic  Baptism  is  as  thorough  and  overwhelming  a  vindication  of  otir  mnde,  of  baptism, 
Bs  Classic  Baptism  was  conclusive  as  to  the  meaning  of /JaTrri^to,  I  can  express  no  higher  appreciation  of  your 
Work. 

Dr.  James  Strong,  Drew  Theol.  Sem.,  New  Jersey. 

The  order  which  you  have  pursued  is  the  only  just  one  in  the  case.     Your  argument,  as  developed  in 
Classic  and  Judaic  Baptism,  I  consider  as  perfectly  conclusive. 

Dr.  E.  Pohd,  Theol.  Sem.,  Bangor,  Maine. 
I  have  read  the  book  through  with  great  interest.    Like  the  previous  work,  it  is  learned,  thorough,  ex- 
haustive, and  decisive.    It  seems  to  me  that,  of  /Jajrrt'sa)  and  its  derivatives,  nothing  more  need  be  said. 
T/ie  doctrine  of  exclusive  immersion  is  refuted. 

Dr.  Willis  Lord,  Theol.  Sem.,  Chicago,  Illinois. 
Judaic  Baptism  is  of  the  same  remarkably  analytic  and  e.xhaustive  character  as  Classic  Baptism.    I  can 
scarcely  conceive  of  anything  more  unique  than  such  a  triad  as  Classic,  Judaic,  and  Christian  Baptism,  or 
more  likely  to  be  a  permanent  benefaction  to  the  coming  generation. 

Dr.  J.  W.  Lindsay,  Theol.  Sem.,  Boston,  Mass. 
I  have  been  deeply  interested  in  examining  Judaic  Baptism.    Your  treatment  of  the  subject  is  so  thorough, 
exhaustive,  and  convincing,  that  biblical  scholars  must  feel  you  have  placed  them  under  groat  obligation. 

Dr.  J.  Packard,  Theol.  Sem.,  Alexandria,  District  op  Columbia. 
In  maintaining  that  jffaTrrtJo)  always  means  to  immerse  or  dip  totally  under  water,  Baptists  have  main, 
tained  their  ground  hy  the  most  forced  and  strained  interpretation,  and  in  defiance  of  usage,  and  with  the 
greatest  violence  to  language.  Dr.  Dale  has  determined  the  usage  of  (ia-nri^oi  by  Jewish  writers  in  the  Sep- 
tuagint,  Apocrypha,  Josephus,  &c.,  and  has,  we  think,  shown  conclusively  that  the  word  means  to  purify 
ceremonially.    His  works  deserve  a  place  in  every  clergyman's  library. 

Dr.  S.  J.  Wilson,  Theol.  Sem.,  Allegheny,  Penna. 
I  have  examined  the  use  of  £15  by  Josephus  with  the  exposition,  pp.  92-95  ;  also,  as  used  by  the  Apostle 

Paul,  p.  305  ;  and  by  Origen,  p.  320.     I  believe  your  interpretation  is  correct I  am  more  than  ever 

impressed  with  the  labor  and  research  which  your  book  evinces,  and  of  the  value  of  the  contribution  to 
theological  literature  which  you  have  made. 

Dr.  T.  W.  J.  Wylie,  Theol.  Sem.,  Philadelphia,  Penn. 

I  wish  that  all  who  can  feel  the  power  of  truth  were  baptized  with  the  truth  which  your  book  presents. 
Equal  in  argument  and  in  spirit  to  its  predecessor,  it  can  have  no  higher  encomium.  These  works  mark  an 
era  in  the  discussion  of  this  subject.  Ilenceforth  I  hope  the  discussion  will  be  put  on  the  ground  where  you 
have  placed  it.     Tnere  the  defence  is  impregnable. 

Dr.  Charles  Elliott,  Theol.  Sem.,  Chicago,  Illinois. 
A  very  able  and  exhaustive  treati.«e.  Your  former  treatise  on  Classic  Baptism  is,  I  think,  a  demonstration 
of  the  point  which  you  attempt  to  establish.  In  regard  to  the  use  of  £(j  by  .Josephus.  p.  92,  and  the  like  use 
by  Paul,  p.  305,  and  Origen,  p.  320,  I  refer  you  to  Harri.son's  work  on  Greek  Prepositions.  Prof.  Harrison 
fully  supports  your  view  on  p.  211,  aud  establishes  it  by  numerous  quotations.  See,  also,  Jelf's  Grammar, 
II.,  p.  297,  8.  v.  Ei'j.  Your  argument  to  prove  a  secondary  meaning  of  (iairriKwi  as  used  by  Origen,  p.  224,  I 
consider  as  conclusive.  You  may  say  with  Joab:  "I  have  fought  against  Kabbah,  and  have  taken  the  city 
of  waters." 

Dr.  L.  Coleman,  La  Fayette  College,  Easton,  Penna. 
The  Judaic,  like  the  Classic  Baptism,  is  in  my  estimation  a  marvel  of  industry  and  patient  research, 
sound,  judicious,  and  conclusive.     These  two  volumes  will   remain  an  exhaustive  thesaurus  of  authorities 
and  argument  on  the  ve,\ed  question  of  the  mode  of  baptism,  an  invaluable  aid  to  all  who  may  be  drawn 
iulo  the  hapless  controversy. 

President  Jon.  Edwards,  D.D.,  Baltimore,  Maryland. 
I  know  of  no  such  works  on  baptism  as  these.  I  have  rarely  in  any  controversial  literature  met  with 
argumentation  so  sound,  patient,  persistent,  vigilant,  and  complete,  while,  at  the  same  time,  so  fraught 
with  humor  and  good  humor.-  You  have  made  it  abundantly  manifest  that  •' the  theory  "  results  from  a 
superficial  investigation  compounded  with  the  anachronism  of  interpreting  ancient  and  oriental  by  modern 
and  occidental  customs. 


"  i<  deals  a  blow  Jroni  rcliirh  '■the  thfory^  can  never  recover.^'' 
"Noble  Curistian  beauing  toward  your  opponents,''  Bisuop  L.  Scott,  D.D. 

"RECOMMENDEn  TO  STUDKNTS  AS  ABLEST  IN  THE  LANGUAGE,"       1'ROK.  J.  T.   PrESSLT,   D.D. 

"  All  the  world  acknowledge  your  great  success,"  President  A.  D.  Smith,  D.D 

"A  PRODIGY  01'  philological  labor," Prof.  T.  H.  Skinner,  D.D. 

"Beyond  the  possibility  of  successful  assault,"  .     .  Prof.  S.  Yerkes,  D.D. 

"You  have  fought  and  taken  the  city  of  waters,"  Prof.  C.  Elliott,  D.D. 

"The  testimonials  are  hot  at  all  exaggerated,"       .  Rt.  Rev.  T.  M.  Clark.  D  D 

Rev.  L.  Scott,  D.D.,  Bishop  of  the  Methodist  Episcopal  Church,  'Ds.i.a.vikke. 
I  am  more  th:in  pleased  with  .luJaic  Baptism.  I  aui  di'li^hted.  Tour  patient  toil,  your  discrimina- 
tion, your  skilful  nianajrement  nf  niatrrials  so  various  and  so  va.st,  your  thoroughnes.s  even  in  minutiie, 
and  your  noble  Christian  bo^irinir  toward  your  opponents,  fill  me  with  admiration.  The  work  is  the  most 
scholarly,  thorough,  and  satisf.ictury  discussion  of  .Tudaie  Baptism  I  have  ever  seen.  Indeed,  I  know  of 
nothing  that  can  be  compaied  with  it  in  its  exliaustive  completeness.  It  deals  a  blow  from  which  the 
theory  can  never  recover. 

Rt.  Rev.  Thomas  M.  Clark,  D.\).,  Bishop  of  Rbode  Island. 
Your  work  on  .Tudaic  Baptism  richly  deserves  attention.     I  have  made  myself  sufficiently  acquainted 
with  it  to  be  satisfir-d  of  its  very  .gr.-at  valuf;.     I  do  not  think  that  any  of  the  tontimonials  given  in  its 
favor  are  at  all  exaggerated. 

Rt.  Rev.  George  D.  Cummins,  D.D. ,  Assistant  Bishop  of  Kentucky. 
I  have  been  deeply  interested  in  your  work  on  Judaic  Baptism  and  regard  it  as  an  exceedingly  valua- 
ble contribution  to  the  literature  ot  this  important  subject.     It  is  just  the  work  that  is  most  needed  in 
this  region.    I  trust  it  may  have  an  extensive  circulation  among  us. 

President  Asa  D.  Smith,  D.D..  Dartmouth  College,  New  Hampshire. 
Such  a  confluence  of  laudatory  and  approving  voices  have  fallen  upon  your  ear  that  mine  may  be 
lost  in  it.    You  need  no  word  of  praise  from  me.     The  learning,  ability,  and  industry  which  reveal  them- 
selves at  a  glance,  all  the  world  are  acknowledging.    I  congratulate  you  on  this  great  success, 

William  Blackwood,  D.D.,  Philadelphia,  Penna. 

Dr.  Dale  ha.s  produced  the  most  learned,  accurate,  and  thoroughly  unanswerable  argument  on  the 
point  on  which  his  l)Ot>k  bears,  that  the  world  has  ever  seen.  Dr.  Dale  has  the  satisfaction  to  see  his  book 
taking  rank  in  the  libraries  of  educated  men. 

John  T.  Pressly,  D.D.,    Theol.  Sem.,  Alleg/iany,  Penna. 

I  have  just  finished  my  lectures  on  the  subject  of  baptism,  and  have  recommended  your  work  to  the 
students  as  the  ablest,  on  the  meaning  of  the  word,  in  the  English  language. 

President  Q.  \Vilson  McPhaill,  D.D. ,  Davidson  College,  N.  Carolina. 
You  bring  cumulative  evidence  to  the  truth  of  your  previous  proposition,  and  show  conclusively  that 
Judaic  Baptism  is  effected  by  washing  the  hands,  by  sprinkling,  and  by  pouring.  In  fact,  after  reading 
your  book.  I  am  led  more  than  ever  to  doubt  whether  baptism  was  ever  performed  by  immersion  after 
the  manner  of  the  Baptists.  Their  case  seems  to  involve  the  singular  error  of  contending  for  almost  the 
only  possible  mode  in  which  baptism  was  never  performed.  Certainly,  after  candidly  reading  Judaic 
Baptism,  Baptists  must  be  satisfied  if  C/tey  can  find  sufficient  evidence  to  show  t/tat  total  immersicni  is  one  of 
the  various  allowed  modes. 

Stephen  Yerkes,   D.D.,  Danville  Theol.  Sem.,  KENTUCKr. 

You  are  giving  the  question  by  far  the  most  thorough  and  scholarly  sifting  it  has  ever  received.  Your 
works  are  an  honor  to  the  .scholarship  of  the  country,  aud  a  lasting  monument  to  j'our  patience  of  research, 
your  skill  in  philology,  and  your  power  and  vigilance  in  the  conduct  of  a  difficult  and  intricate  argliment. 
I  believe  you  have  established,  b-yond  the  possibility  of  successful  assault,  the  position  taken  in  this  vol- 
ume. And  as  the  conclusion  here  reached  is  but  the  logical  development  of  the  general  proposition  main- 
tained in  Classic  Baptism,  and  is  itself  so  indubitably  certain,  it  is  confirmatory  of  that  proposition.  Com- 
plete your  original  plan,  and  thus,  by  a  third  volume,  crown  your  admirable  contributions  to  the  theo- 
logical literature  of  the  age. 

Thomas  H.  Skinner,  D.D.,  Union  Theol.  Sem.,  New  York. 

Judaic  Baptism  is  a  very  searching  book  and  requires  close  reading.  It  is  a  prodigy  of  philologica. 
labor.  In  English  literature  it  is  without  a  parallel.  When  or  where  was  so  much  written  on  A  word? 
The  learning,  the  logic,  the  style,  the  spirit,  and,  I  may  add,  the  effectiveness  of  your  book,  give  it  an  esti- 
mation unsurpassed  by  any  book  of  the  same  class,  that  I  have  ever  read.  The  narrowness  of  our  Baptist 
brethren  has  nothing  to  rest  on,  and  I  think  they  will  renounce  it.  But  other  topics  beside  baptism  are 
illustrated  by  your  book.  Noone  can  intelligently  read  it  without  being  indebted  to  you  for  enlargement, 
if  not  forcorrection  of  bis  views,  on  not  a  few  points  of  high  importance.  I  congratulate  you  on  your  great 
success  as  an  author.  May  the  Lord  hold  you  as  a  star  in  His  right  hand,  and  cause  you  to  shine  more 
and  more  brightly  to  the  glory  of  His  holy  name  ! 

Rt.  Rev.  J.  Johns,  D.D.,   Bishop  o/"Virginia. 
Your  work  has.  indeed,  commended  it.^elf  to  our  ablest  biblical  scholars.     I  promise  myself  much 
pleasure  and  profit  from  a  careful  study  of  its  valuable  contents.     I  have  no  doubt  that  the  happy  influ- 
ence of  the  volume  will  more  than  compensate  you  for  the  time  and  labor  bestowed  on  its  preparation, 
and  hope  that  it  will  encourage  you  to  make  the  church  yet  more  largely  your  debtor. 

Rev.  S.  Bowers,  Bedford,  Indiana. 
With  great  interest  have  I  both  read  and  studied  "Classic  Baptism."     In  my  humble  judgment  il 
will  do  more  toward  settling  the  question  of  mode  than  any  other  uninspired  book  yet  published. 

Rev.  S.  F.  Milliken,  Morrison,  Illinois. 
I  am  under  ten  thousand  obligations  to  you  for  your  Classic  Baptism. 


'^  Jewett  and  Dale,  '  whom  nobody  kitows,''  iise  heavy  ffuns.''^ 

•'Criticisms  on  Classic  Baptism  he  takes  occasion  to  gibbet,"  P rincetoyi  Retdew . 

"Far  above  any  like  work  in  English  literature,"      .     .     Southern Presb.  Revitw 

"Admirably  arranged,   transparently  worded,"     ....     Statidord  of  the  Cross. 

"In  the  most  gentle  and  pleasant  spirit," Christian  Instructor. 

"One  of  the  most  striking  and  effective  of  this  age,"    .     Episcopalian. 

'It  is  a  wonderful  book," W.  Christian  Advocate 

'  His  two  volumes  really  mark  an  era  in  this  controversy,''  American  Presb.  Review. 

Southern  Presbyterian  Review,  South  Carolina. 

This  remarkable  book  has  attracted  much  attention  among  American  scholars.  Its  contents  ar« 
unique.  They  constitute  a  body  of  suggestive  and  most  luminous  hints,  easily  pursued  to  the  overwhelm- 
ing conclusion  to  which  they  point.  It  stands,  as  a  controversial  work,  far  above  any  we  are  acquainted 
with  in  the  whole  range  of  English  literature  upon  this  subject.  It  is  old  and  it  is  new.  It  is  trite  and 
it  is  original.    It  is  short  and  it  is  thorough.    It  is  moderate  and  it  is  conclusive. 

Christian  Observer  and  Free  Christian  Commonwealth,  Kentucky. 

If  there  is  any  wisdom  in  the  maxim,  "Fight  the  devil  with  fire,"  there  is  equal  wisdom  in  Dr. 
Dale's  practice  of  fighting  the  Baptists  with  water.  And  never  did  steam  fire-engine  play  its  vigorous 
stream  upon  a  mob  to  its  scattering  more  effectually  than  Dr.  Dale  with  the  vigorous  stream  of  his  water 
criticism,  upon  those  who  have  been  so  noisily  assailing  their  brethren.  Judaic  Baptism  is  every  way 
worthy  of  the  author  of  Classic  Baptism.  It  has  the  same  excellent  temper,  the  same  remarkable  genius  for 
philology,  the  same  vigorous  argument,  the  same  remarkable  scholarship  and  fine  literary  discrimination. 

Biblical  Repertory  and  Princeton  Review,  New  Jersey. 

.  .  .  But  Dr.  Dale  will  not  allow  any  shuffling;  he  holds  them  to  the  strict  terms  of  the  bond,  and 
with  a  great  amount  of  good-humored  bantering,  but  with  clinching  force,  shows  that  "dip"  will  not 
answer  in  a  single  instance.  From  this  primary,  physical  sense  of  '  intusposition,"  without  limitation  of 
manner  or  duration,  the  word  passed  in  classic  Greek  to  a  secondary  use,  that  of  describing  a  condition 
of  complete  subjection  to  some  controlling  power  or  influence,  particularly  a  ruinous  or  destructive  sub- 
jection. The  word  has  reached  a  secondary  sense  which  has  passed  beyond  the  mere  region  of  trope  and 
conscious  figure  or  figurative  application,  and  has  become  a  new  and  veritable  meaning.  The  Baptists 
endeavor  to  extract  some  image  or  emblem  to  sustain  their  theory,  but  Dr.  Dale  pertinaciously  meets 
them  at  every  turn,  and,  in  the  most  provoking  manner  holds  the  theory  up  to  merited  ridicule.  The 
fundamental  idea  in  Judaic  Baptism  is  the  subjection  of  an  object  to  some  foreign  controlling  influence, 
not,  however,  for  its  destruction,  but  for  its  purification  and  salvation.  Dr.  Dale  has,  in  these  volumes, 
put  the  Baptists  on  the  defensive,  instead  of  merely  repelling  their  attacks.  His  arguments  are  not  to  be 
put  aside  b;/  vitvperation.  The  criticisms  on  his  former  volume  he  takes  occasion  to  gibbet  in  the  beginning 
of  this.  These  volumes  constitute  an  armory  which  no  minister  can  well  afford  to  be  without.  Frank 
and  straightforward,  never  intentionally  unfair,  with  an  overplus  almost  of  pleasant  raillery,  but  without 
harsh  words  and  abusive  epithets,  these  books  are  an  important  contribution  to  the  /Janrt^O)  controversy. 

American  Presbyterian  Review,  New  York. 

The  previous  work  of  Dr.  Dale  commanded  very  general  attention,  and  fully  sustained  his  positions 
as  to  the  significance  of /Jan-T-i'^o).  Many  Baptist  critics  were  quite  at  a  loss  what  to  make  of  it,  and  several 
dismissed  it  with  evasive  or  abusive  notice.  Dr.  Dale  commences  his  present  volume  with  a  summary 
view  of  their  utterances,  exposing  the  shallowness  of  their  criticisms  or  the  contemptuous  ignorance  which 
they  display.  It  is  very  evident  that  his  conclusions  are  not  tn  be  set  aside  by  any  criticisms  that  have  yet  been 
offered.  He  cites  passages  from  the  Jewish  writers  and  from  the  Christian  Fathers,  and  with  the  same 
rare  sagacity  and  keen  discrimination  of  which  he  has  shown  himself  to  be  so  thorough  a  master,  he 
demonstrates  that  /Ja^rri'^cj  cannot  have  the  exclusive  meaning  "'  dip."  He  establishes  his  position,  that  all 
through  the  Patristic  interpretations  of  Jewish  baptisms,  it  is  written  in  characters  so  plain  "that  a  way- 
faring man,  though  a  fool,  need  not  err  therein,"  that  a  dipping  or  a  covering  tvith  water  never  enters  into 
their  thoughts  as  a  requisite  for  baptism.  Indeed,  the  incongruity  that  results  from  a  logical  applica- 
tion of  "the  theory"  he  opposes,  becomes  sometimes  absolutely  ludicrous.  As  an  intellectual  discipline, 
this  work  will  invite  and  reward  study.     His  two  volumes  really  mark  an  era  in  the  controversy. 

Central  Presbyterian,  Virginia. 
We  rejoice  in  the  progress  of  this  great  undertaking.  The  present  volume  is  in  every  respect  equal  to 
the  first.  While  Dr.  Dale  is  necessarily  controversial,  we  have  never  seen  a  more  thoroughly  good- 
natured  antagonist.  If  he  takes  hold  of  Baptists  and  pinches  them  sorely  under  an  iron  grip,  it  is  not 
for  the  satisfaction  of  hurting  them,  but  because  it  cannot  be  helped.  One  of  the  most  pleasant  parts  of 
the  present  volume  is  in  the  sixty  pages  in  which  he  reviews  the  criticisms  they  have  attempted  on  his 
former  work.  It  is  a  first-rate  specimen  of  masterly,  keen,  but  good-tempered  controversy.  He  is  always 
gentlemanly,  and.  therefore,  never  descends  to  the  use  of  ungentlemanly  language,  even  when  most 
strongly  provoked  by  its  application  to  himself  by  others.  This  may  be  seen  in  the  answer  given  to  Prof. 
Kendrick.  .  .  .  All  who  furnish  themselves  with  these  volumes  will  be  finely  repaid. 

Western  Christian  Advocate,  Ohio. 
We  close  our  brief  notice  of  Judaic  Baptism,  by  saying  it  is  a  wonderful  book.    Get  it  and  read  it,  and 
you  will  neither  regret  the  time  nor  the  money  thus  employed. 

Advance,  Illinois. 
Baptists  have  long  desired  an  adversary  to  grapple  with  the  Greek  terms.     Dr.  Dale  is  the  man  for 
them.     He  insists  on  Greek,  nothing  but  Greek.     Eis  conclusion  is  a  bombshell  in  the  Baptist  camp.     It  has 
brought  out  both  respectful  and  vituperative  answers.     The  work  is  able,  thorough,  and  convincing. 

The  Pacific,  California. 

A  year  or  more  ago  the  Baptist  world  was  astonished  at  the  appearance  of  Classic  Baptism.  A  second 
edition  was  called  for  in  four  months.  Its  author  received  a  Doctorate.  We  do  not  see  how  any  one  can 
dispute  the  learning,  thoroughness,  and  real  critical  ability  shown  in  these  volumes,  nor  how  the  con- 
ilusions  reached  can  be  impugned.  AVhen  Prof.  Jewett  criticised  the  Baptist  Bible,  they  asked.  '•  Who  is 
this  Jewett?  "  When  Dr.  Dale  wrote  Classic  Baptism,  he  was  said  to  be  an  "  upstart,"  one  "  who  had 
spent  his  life  in  a  country  village."    Jewett  and  Dale,  "  whom  nobody  knows,"  use  pretty  heavy  guns! 


"Judaic  Biiptisin  is  icurtliy  of  the  author  of  Ctasnc  Baptism.  ' 

"A  TiioRtCGHLr  GOOD-NATuiiED  ANTAGONIST," Central  Presbyterian. 

"A  BOMBSHELL  IN  THE   BAPTIST  CAJIP," Advance. 

"Conclusions  cannot  be  impugned," Pacific. 

"Arms  from  head  to  i'oot  against  Immersionists,"  .     .     .     .  Standard  of  the  Cross, 

■'Intellectual  task  inviting  to  the  Scholar,''        ....  Evangelist. 

"This  is  a  work  for  the  age," MHhodiat  Recorder. 

"Complete  armory  for  Scriptural  Baptism," Preshytenan. 

CONGREGATIONALIST    AND    BoSTON  RECORDER,    MASS. 
Dr.  Dale  attaches  great  iinportancc  to  showing  how  the  meaninp  "  to  purify"  could  originate.     It  is 
of  much  greater  importance  to  show  that  it  did.  in  fact,  originate.     This  fact  Dr.  Beecher  and  others  had 
already  proved,  and  Dr.  Dale  has  added  new  evidence  of  great  value.    Judaic  Baptism  will  be  a  valuable 
storehouse  of  facts  and  evidence. 

The  Episcopalian,  Pennsylvania. 
Our  expectations  are  fully  realizi-d  in  "Judaic  Baptism."     Sprinkling  and  pouring  are  proved  to  be 
modes  of  baptizing.    The  importance  of  the  decisions  of  this  point  cannot  be  overestimated.     The  extent 
of  research,  the  patience  iu  investigation,  the  closeness  of  comparison,  and  the  caudor  and  strength  of 
judgment  make  this  treatise  one  of  the  mosc  striking  and  eHeetive  which  has  appeared  in  this  age. 

Presbyterian,  Pennsylvania. 

This  volume  opens  with  some  keen  replies  to  criticisms  on  Classic  Baptism.  lie  simply  lumps  together 
a  number  of  the  abusive  sentences  (if  Dr.  Kendrick,  with  which  he  filled  his  review  in  the  Baptist  Quarterly, 
and  lets  them  stand  as  coudeinniiig  the  whole  article.  lie  treats  with  great  thoroughness  all  baptisms 
spoken  of  by  Jewish  writers,  inspired  and  uninspired.  Tins  volume  will  he  more  interesting  to  the  mass  of 
readers  than  Classic  Baptism.  ISeyond  all  question,  Dr.  Dale  is  furnishing  a  complete  armory  in  behalf 
of  the  Scriptural  mode  of  baptism. 

The  Standard  op  the  Cross,  Ohio. 
If  any  clergyman  wishes  to  be  clad  from  bead  to  foot  against  all  the  sophistries  of  the  Immersionists, 
he  has  only  to  master  this  one  book.     Such  stores  of  classical  learning,  so  condensed  and  admirably 
arranged  and  trausparently  worded,  are  seldom  found  packed  away  in  a  volume  of  350  pages.     It  is  no 
wonder  that  the  University  of  Pennsylvania  hastened  to  lay  a  Doctorate  at  the  learned  author's  feet. 

Religious  Telescope,  Ohio. 

If  any  one  wishes  to  read  a  work  written  in  an  interesting  style,  with  clearness  and  ability,  in  oppo- 
sition to  able  Baptist  writers,  he  will  find  Judaic  Baptism  such  a  work.  It  is  a  perfect  feast  for  those 
whose  special  delight  is  in  polemics. 

Ch«i8tian  Instructor  and  United  Presbyterian,  Penna. 
Classic  Baptism  is,  and  the  more  it  is  studied  the  more  it  will  bo  found  to  be,  the  book  that  will  go 
far  to  settle  this  (juestiou.     It  is  written  in  the  most  gentle  and  pleasant  spirit.     A  third  edition  has 
already  been  called  for.     Judaic  Baptism  is  a  complete  presentation  of  the  subject.     It  is  always  marked 
with  peculiarly  good  temper.    This  work  will  be  welcome,  convincing,  and  eminently  satisfactory. 

Herald  and  Presbyter,  Ohio.    . 

No  book  of  the  age  has  been  more  highly  commended  than  Classic  Baptism.  Judaic  Baptism  is  des- 
tined to  enjoy  a  reputation  equally  flattering.  No  man  has  equalled  Dr.  Dale  in  the  thoroughness  and 
ability  with  which  he  has  discussed  the  mode  of  baptism.    Every  theologian  should  have  these  two  volumes. 

Christian  Intelligencer,  New  York. 
The  author  seems  determined  to  give  no  quarter  to  our  Baptist  brethren.    Those  interested  in  the 
Baptist  controversy  will,  of  course,  examine  for  themselves  the  grounds  of  the  author's  argument.    Thej 
can  scarcely  fail,  we  think,  if  open  to  conviction,  to  acknowledge  its  correctness.    An  exclusive  meaning 
is  the  Baptist  Gibraltar.     Hence,  we  expect  a  lively  controversy  from  this  vigorous  attack  upon  it. 

Methodist  Recorder,  Ohio. 

This  is  a  work  for  the  age.  The  positions  claiming  the  same  meaning  for  pdrrTO}  and  /7aTri?&>,  and  dip 
as  the  invariable  meaning  of /JaTrri^to,  are  demonstrated  to  be  impossible.  Those  who  differ  iu  sentiments 
a.Te  fairly,  kindly,  and  bravely  met  on  their  own  chosen  ground.  The  most  learned  in  the  land  pronounce 
it  a  masterpiece. 

The  Evangelist,  New  York. 

He  shows  himself  a  thorough  master  of  his  subject,  and  his  discrimination  of  meanings  and  shades  ot 
meaning  is  itself  a  study  which,  even  as  an  intelli-ctual  task,  is  inviting  to  the  scholar.  It  is  frequently 
amusing  to  see  how  completely  he  turns  the  tables  on  his  opponents,  and  how  summarily  he  routs  them 
from  their  strongholds.  Dr.  Dale  insists  that  the  word  makes  demand  for  a  condition  and  not  for  a  modal 
act,  and  with  this  view  every  impartial  and  intelliyent  reader  must  accord. 

Western  Presbyterian,  Kentucky. 
Dr.  Dale's  method  of  investigation  is  the  proper  one.  Opponents  are  bound  to  show  that  he  has  mis- 
quoted or  misinterpreted  the  writers  tu  whom  he  appeals.  If  they  decline  todo  this,  they  confess  themselves 
vanquished.  If  they  make  the  attempt  and  fail,  their  cau.se  is  lost.  We  wait  to  see  what  Baptist  scholars  will 
do.  They  have  made  a  beginning.  The  Baptist  Christian  Press  thinks  the  author  to  be  an  '•  ignoramus," 
an  "upstart,"  and  a  "  lunatic."  Prof.  J.  C  Kendrick,  D.D  .of  the  Baptist  Theological  Seminary,  Rochester, 
N.  Y.,  thinks  that  he  is  "a  philological  thimble  rigger."  and  a  good  many  other  equally  complimentary 
things.  While  the  National  Baptist  thinks  Dr.  Dale  is  "an  author  of  no  small  ability,"  whose  scholarly 
work  "challenges  our  admiration."  We  think  these  volumes  will  compel  the  Immersionists  to  abandon 
their  stronghold.  There  are  signs  of  this  already.  Dr.  Kendrick,  in  the  Baptist  Quarterly,  tosses  dip 
overboard,  saying:  "It  is  not  a  dipping  that  our  Lord  instituted.  Baptize  wei-er  (/of  s  engage  to  lake  its 
subjects  out  of  the  water."  Now,  some  honest  Baptist  (dipper)  will  open  his  eyes  at  this,  and  ask,  "  What, 
then,  are  we  to  do?  "  Kendrick  says,  you  must  get  out  of  the  water  on  your  '•  normal  muscular  action."  (I) 
This  is  something  for  those  who  have  thought  that  they  knew  what  Baptizo  meant — '"dip,  and  nothing 
hut  dip,  through  ail  Greek  literature" — to  think  about.    We  leave  it  with  them. 


^^  Frank,  afraightfonoar  (,  neivr  in/tufLnnalli/  iiiifnir.'" 

1   HAVE   BEEN   FASCINATED    WITH    TOUR   WORKS," Rt.  ReV.  A.  C  CONE,  D.  D. 

"  For  the  cause  of  truth  a  most  valuable  work."     .    .    .    .    N.  L.  Rick,  D,l). 
"Your  voluhies  mark  an  epoch  in  this  controversy,"     .    .    .    H.  A.  Boaupman,  D.D. 
"It  should  be  in  the  library  op  evkry  clergyman,"  ....    Bishop  Simpson,  U.D. 

"MASSAsiPPi  YOU  HAVE  found  your  match," Rev.  .1.  W.  Moore. 

"Pages  spiced  with  wit  are  agreeable,  sometimes  amusing,"  United  Presb.  Review. 
"  The  water  is  taken  from  under  them.   They  are  stranded,"   Congregational  Review. 

Rt.  Kev.  a.  Cleveland  Coxe,  D.D.,  Bishop  of  Western  New  York. 

"  I  have  boen  so  fascinated  with  Classic  and  Judaic  Baptism,  that  I  have  read,  in 
spite  of  myself,  until  1  am  forced  to  lay  tiiem  down,  and  write  at  once,  to  thank  you 
Your  work  must  force  our  Baptist  brethren,  f(jr  very  shame,  to  give  up  their  extreme 
ideas  on  this  point.  Their  enterprise  of  reforming  our  dear  old  English  Bible,  just 
at  tliis  time,  makes  your  works  very  opportune,  and  they  annihilate  the  pretences  of 
the  scbeme  so  etiectually,  that  I  trust  it  will  be  given  up.  I  will  commend  your  books 
to  my  Reverend  brethren,  and  I  am  grateful  that  they  will  find  such  an  armory  in 
your  pages." 

Bishop  Simpson,  D.D.,  Methodist  Episcopal  Church. 

•'  I  have  examined  your  work  on  Judaic  Baptism,  and  have  been  greatly  pleased. 
The  work  evinces  great  industry  and  research,  and  is  exhaustive  in  its  character.  It 
should  be  in  the  library  of  every  clergyman." 

N.  L.  Rice,  D.D.,  President  of   Westminster  College,  Missouri. 

"  You  have  done  for  the  cause  of  truth  a  most  valuable  work — evidently  the  result 
of  long  and  patient  labor.  Your  criticisms  on  the  terms — Greek,  Latin,  and  Eng- 
lish— involved  in  the  controversy,  are,  in  my  judgment,  sound  and  of  great  value. 
These  two  works,  as  it  seems  to  me,  go  far  toward  settling  the  controversy  with  im- 
partial minds.  I  do  not  know  that  1  should  difi'er  from  your  views  in  any  important 
point." 

Henry  A.  Boardman,  D.D.,  Philadelpuia,  Penn'a. 

"  I  am  greatly  impressed  with  the  thoroughness  and  ability  of  Judaic  Baptism. 
The  publication  of  your  volumes  marks  an  epoch  in  this  protracted  controversy.  You 
have  laid  upon  our  Baptist  brethren  a  tasic  bey»nd  their  strength.  Why  did  you  not 
go  about  your  work  ten  years  sooner,  and  save  thcni  the  labor,  vexation,  and  ex- 
pense of  their  '  New  Version  ?'  " 

W.  Henry  Green,  D.D.,  Princetoii  Theological  Seminary,  New  Jersey. 
"  These  and  similar  cases,  Baptist  writers,  by  means  of  dexterous  manipulation  and 
an  adroit  change  of  terms,  are  in  the  habit  of  claiming  as  though  they  made  in  their 
favor.  But  Dr.  Dale  will  not  allow  any  shuffling  ;  he  holds  them  to  the  strict  terms 
of  the  bond,  and  with  a  great  amount  of  good  humored  banter,  but  with  clinching 
force,  shows  that  "  dip  "  will  not  answer  in  a  single  case." 

Rev.  J.  W.  Moore,  Austin,  Arkansas. 
"  For  almost  forty  years  I  have  been  in  conflict  with  Baptists  and  Campbellites. 
The  immersionists  made  war  upon  me  on  my  first  arrival  in  '  the  Territory.'  Judge 
from  these  facts  of  my  interest  in  Judaic  Baptism.  Dr.  Miller,  of  Princeton,  told 
me  of  an  old  negro  who  looked,  for  the  first  time,  on  a  steaml)oat  stemming  the 
mighty  current  of  the  Mississippi,  and,  after  gazing  for  some  time  in  mute  astonish- 
ment, exclaimed:  '  Well,  old  M-XasKsippi,  you  have  found  your  match  at  last.^  Your 
book  forcibly  reminds  me  of  this  speech." 

Rev.  J.  H.  Barnard,  Waukesha,  Wisconsin. 
"  I  was  forced  lately  into  a  discussion  of  Baptism.  I  purchased  your  works,  and 
spent  many  days  and  nights  over  them.  The}'  gave  me  such  a  tiiorough  insight  into 
the  subject  as  I  never  liad  before.  Many  who  were  unsettled  have  come  to  thank 
me  for  the  entirely  satisfactory  view  which  I  had  given  them,  and  I,  in  turn,  thank 
you  for  the  valuable  treatment  of  the  subject  3'ou  have  given  to  the  church  and  the 
world.  I  can,  now,  speak  intelligently  and  with  confidence  on  the  subject.  Some  of 
the  advocates  of  tiie  theory,  here,  are  completely  demoralized.  Again,  I  tiumk  you 
for  the  invaluable  aid  received  from  your  two  volumes." 

Congregational  Review. 
"Judaic  Baptism  has  the  same  learning  and  skill  that  marked  Classic  Baptism. 
These  two  volumes  must  attract  great  attention.  They  form  a  work  of  great  power. 
Dr.  Dale  has  mostefiectively  showii  the  absurdity  of  the  Baptist  ]iosition.  It  is,  now, 
a  matter  of  doubt,  whether  they  have  any  position.  He  has  fairly  taken  away  th« 
ground,  or  rather  the  water,  from  under  them.      They  are  stranded. 


"  Calm,  self-poined, patient,  master  of  the  situation." 

"  The  SAME  CLEAR  DISCRIMINATION  AND  LUCID  EXPRESSION," PrOF.  MOFFAT. 

"Your  services  in  this  inquiry  are  op  the  highest  value,"    ....  Prof.  Shedd. 

"  I  congratulate  you  on  the  success  of  your  LABORS," Prof.  B.  M.  Smith. 

"  Learned,  instructive,  exhaustive,  masterly," Prof.  Jewett. 

"Be  amply  rewarded  for  labor  on  the  argument," Albert  Barnes. 

"Great  research  and  wonderful  originality," So.  Presb.  Review. 

"  Great  ability,  originality,  patience,  fairness," Biblioth.-Sacra. 

Professor  James  C.  Moffat,  Princeton  Theological  Seminary,  New  Jerset. 
...  I  have  carefully  read  the  passage  on  pp.  224-239,  and  it  seems  to  me  that  the  secondary  mean- 
ing of  /?a7rn'?(j  is  fully  made  out  and  forcibly  presented.    I  find  in  all  that  I  have  read  the  same  clear 
discrimination,  and  lucid  expression,  which  gratified  me  so  much  in  the  former  volume. 

Professor  W.  G.  T.  Shedd,  Union.  Tkeologinal  Seminary ,  New  York. 
Your  services  in  this  department  of  inquiry  I  regard,  as  do  others,  of  the  highest  value. 

Professor  George  B.  Jewett,  Amherst  College,  Massachusetts. 

You  are  moving  forward  grandly  in  your  worlc.  The  more  I  study  your  books  the  greater  and 
moreuuqualifiedbccomesmy  admiration  of  them.  It  is  impossible  to  turn  yourmaiu  positions.  Your 
noble  work  is  equally  learned,  instructive,  exhaustive  and  masterly. 

Rev.  Albert  Barnes,  Philadelphia,  Penna. 
I  hope  you  will  be  amply  rewarded  for  tlie  labor  which  you  liave  bestowed  on  the  argument. 
I  write  this  by  the  aid  of  a  machine,  and  in  the  dark. 

Rev.  H.  L.  Poling,  Peunshoro,  West  Virginia. 
In  two  discussions,  extending  through  several  days,  I  have  made  free  use  of  Classic  and  Judaic 
Baptism.    They  have  proved  themselves  to  be  unanswerable. 

Rev.  J.  G.  D.  Stearns,  Clearwater,  Minnesota. 

I  have  read  Classic  and  Judaic  Baptism  with  delight  and  admiration,  and  for  the  first  time  feel 
that  I  understand  the  subject,  although  I  had  previously  read  everything  on  both  sides  that  I  could 
lay  my  hands  on. 

President  Edward  Beecher,  Galeshurg,  Illinois. 

...  I  have  read  Classic  and  Judaic  Baptism  with  great  care  and  with  deep  interest.  Some  of  your 
proofs  of  this  secondary  sense  (purification)  have  been  previously  adduced  by  me;  others  I  had 
seen  but  did  not  find  room  to  adduce ;  others  still,  and  those  of  great  power  and  value,  I  had  not  seen, 
and  I  feel  much  indebted  to  you  for  producing  them.  .  .  . 

United  Presbyterian  Review. 
...  A  most  important  contribution  to  the  cause  of  truth,  and  will  serve  largely  to  bring  about 
the  proper  mode  of  administering  the  initiatory  rite  of  the  Christian  church.  .  .  . 

Theological  Medium  {Quarterly  of  Cumherla ml  Presbyterian  Church). 
These  are  works  of  the  most  profound  research,  aud  in  scholarship  evince  extraordinary  ability. 
Dr.  Dale,  with  rare  acumen,  perfect  courtesy,  and  good-humoi'cd  raillery,  traces /JaTTri'suj  .  .  .  Every 
position  he  sustains  by  the  careful  citation  of  authorities.  His  purely  classic  style,  freedom  from  ac- 
rimony, and  display  of  conscious  strength,  give  him  advantage  over  his  opponents.  These  works  are 
invaluable.    The  results  may  be  used  with  full  confidence  and  with  triumphant  success.  .  .  . 

Southern  Presbyterian  Review. 

The  extraordinary  ability  of  Classic  Baptism  wou  for  its  writer  a  deserved  distinction  among 
philological  scholars,  and  raised  him  to  a  position  of  absolute  pre-eminence  among  the  coutroversial- 
ists  who  had  hitlicrto  occupied  the  field  of  his  choice.  .  .  .  The  meaniugs  of  iJunTcj  aud  liavri^^a)  are 
traced  with  rare  skill  aud  with  the  acutest  criticism,  with  inferences  perfectly  crushing  to  all  ioimer. 
sionists.  .  .  .  Judaic  Baptism  erects  a  superstructure  of  which  Classic  Baptism  is  the  immovable  foun- 
dation ;  for  Dr.  Dale  here  proceeds  upon  the  classical  usage  of  /^uTrn'^a),  established  by  his  own  labors, 
in  a  manner  m^ver  before  even  attempted,  to  investigate  by  labors  .equally  great  and  equally  new,  its 
usage  in  Jewish  and  Patristicwritings.  The  success  is  complete.  .  .  .  Nothiugcau  exceed  the  strength 
of  the  proof  but  the  force  of  the  conclusion. 

Bibliotheca  Sacra,  Andover,  Massachusetts. 

The  subject  treated  in  these  volumeshas  been  herediscussed  with  more  thoroughness  and  breadth 
of  research  than  have  before  been  brought  to  it  in  this  country.  .  .  .  The  discussion  indicates  great 
abUity,  originality,  patient  investigation,  fair-mindedness,  clear  discrimination,  aud  has  done  invalu- 
able service  to  the  cause  in  whose  defence  it  was  undertaken.  .  .  . 

Octavo,  pp.  400.     Price,  $3.50  ;  Clergymen,  $3.00. 

WM.  RUTTER  &  CO.,  Publishers, 

Seventh  and  Cherry  Streets,  Philadelphia. 


]^J^ 


30 


COLLEGES,  UNIVERSITIES,  THEOLOGICAL  SEMINARIES,  SAY; 
"THE  BAPTIST  THEORY  IS  OVERTHROWN." 


'All  the  strongholds  of  the  theory  demolished,"  .         .         .  Prof.  B.  M.  Smith. 

'A  MOST  MASTERLY  PHILOLOGICAL  DISCUSSION,"       ....  Prof.   J.    C.  Moffat. 

'Appeal  to  usage  must  settle  the  controversy,"    .         .         .  Prof  J.  Packard. 

'  Happy  AND  SUCCESSFUL  VINDICATION  OP  THE  TRUTH,"  .         .  Prof.J.  T.  Cooper. 

'Despair  cannot,  logically,  continue  the  controversy,"        .  Prof.  W.  J.  Beecher. 


Pkinceton  Theological  Seminaey.— Pro/.  J.  C.  Moffat,  O.D. 

"  If  there  is  to  be  an  end  to  controversy  on  a  point  of  philology,  this  is  the  way  to  reach  it.  I  have 
gone  over  the  whole  of  the  slieets  sent  me.  Finished  in  tlie  style  of  what  is  already  done,  your  work 
will  be  one  of  the  most  masterly  philological  discussions  in  our  language." 

Theological  Seminaey,  U.  T.—Prof.  J.  T.  Cooper,  D.D. 

"  I  cannot  refrain  from  congratulating  you  on  the  happy  and  successful  manner  in  which  you  have 
vindicated  the  truth  in  relation  to  John's  Baptism.  If  any  regard  is  to  be  paid  to  reason  and  argu- 
ment, your  work  should  bring  this  controversy  to  an  end." 

Theological  Seminaey,  Columbia. — Prof.  J.  K.  Wilson,  D.D. 

"  The  sheets  have  interested  me  exceedingly.  In  every  instance  your  interpretation  of  Scripture 
appears  to  me  eminently  fair.  You  have  strained  nothing.  Your  discussion  of  the  preposition  h' 
Is  the  very  best  I  have  seen  in  connection  with  this  controversy.  I  have  been  greatly  instructed, 
too,  by  the  manner  in  which  you  handle  the  Iv  nvtw/zan  'Ayuo  as  furnishing  the  leading  parallelism 
with  which  to  understand  the  ct>  vShti.  I  heartily  approve,  too,  of  the  disposition  you  make  of  £i' 
Xpi(TTM,  and  of  Christ's  (and  others)  being  Iv  nvcvfian  'Aviw.  This  is  capital.  In  short,  you  send  to 
me  for  criticism,  I  reply  by  eulogy.    The  series  taken  together  constitute  a  chain."    ... 

From  Prof.  Wm.  S.  Plumer,  D.D. 

"  Dr.  Dale's  work  on  John's  Baptism  will  be  very  able  and  meet  with  the  cordial  approval  of  the 
great  body  of  the  Christian  Church,  except  only  those  who  contend  that  baptism  cannot  be  rightly 
administered  but  by  the  application  of  the  person  to  the  water." 

Deew  Theological  Seminaey.— Pro/.  James  Strong,  D.D. 

"  I  heartily  concur  in  the  general  conclusions  of  Johannic  Baptism,  and  rejoice  that  the  assump- 
tions of  the  theory  are  so  thoroughly  refuted." 


Theological  Seminaey  (Lotheean),  Gettysbueg.— Pro/.  S.  S.  Schmucker,  D.D. 

''Johannic  Baptism  is  a  work  of  very  superior  scholarship,  of  much  logical  acumen,  and  of  im- 
portant results.  The  anthor's  investigations  are  singularly  far-reaching,  exhaustive,  and  satisfac- 
tory. The  concrete  form  in  which  he  has  presented  much  of  the  discussion,  cannot  fail  to  give  it 
additional  interest  to  the  popular  reader,  whilst  the  genial  spirit  which  pervades  it,  makes  it  pleas- 
ant to  all.  It  is  to  be  hoped,  in  view  of  these  investigations  aad  results,  that  our  Baptist  brethren 
will  soon  cease  to  magnify.  We  cordially  recommend  this  volume  to  all  who  feel  an  interest  in 
radical  and  learned  investigation." 


"  you  have  left  nothing  to  be  desired,"  . 
"Olearness,  ability,  patience,  and  strength," 
"Vindicated  the  truth  of  John's  baptism,"  . 

"  You  have  ABLY  stated  THE  REASONS," 
"The  same  CALMLY  INEXORABLE  METHOD,"  . 


Prof.  M.  B.  Smith,  D.D. 
Prop.  S.  Yerkes,  D.D. 
Prop.  J.  T.  Cooper,  D.D. 
Prof.  M.  B.  Riddle,  D.D. 
President  J.  H.  A.  Bombergbk,  D.D. 


PiiOFEssoE  M.  B.  Kiddle,  D.D.,  Harlford  Theol.  ISem.,  Connecticut. 

I  am  naturally  and  exegetically  an  opponent  of  the  instrumental  sense  of  ti'  in  the  New  Testa- 
ment. My  rule  is  :  "Never  translate  it  by,  if  any  other  meaning  is  logically  possible."  But  I  hold 
that  no  other  meaning  is  logically  possible  in  Matt.  3  :  11.  You  have  ably  stated  the  reasons  for  this 
view  in  your  volume.  Accept  my  thanks  for  your  earnest  efforts  to  overthrow  a  theory  which  how- 
ever honestly  held  by  Christian  men  must  inevitably,  human  nature  being  as  it  is.  .  .  . 

Peofessoe  D.  S.  Talcott,  Bangor  Thco.  Sem.,  Maine. 

Whatever  exception  may  be  taken  to  your  exegesis  of  particular  passages  here  and  there,  it  is  hard  to 
see  how  any  unprejudiced  reader  of  your  volumes  can  fail  to  acknowledge  that  your  main  positions 
have  been  triumphantly  sustained  throughout.  You  have  been  privileged  to  contribute  as  few  men 
have  jcontributed  hitherto,  to  the  fulfilment  of  our  Saviour's  prayer  that  his  people  might  all  be  one. 
Sure  I  am  that  in  the  next  generation  it  will  be  fully  seen  that  your  work  was  not  in  vain  ;  and  it 
may  safely  be  predicted  that  few  men  of  any  considerable  learning  will  hereafter  be  found  bold 
enough  to  follow  in  the  steps  of  Carson.  .  .   . 

Peofessoe  H.  C.  Alexandee,  D.D.,   Union  Theol.  Sem.,  Vieqinia. 

Johannic  Baptism  Is  the  one  adequate  book  on  the  subject.  You  have  incontestably  established 
your  main  positions.  And  you  have  triumphantly  demonstrated  that  i<J  is  used  instrumentally,  or 
In  a  quasi  instrumental  sense,  in  all  passages  involving  "the  theory"  in  its  manifold  dififlculties  as 
.  to  the  mode  of  Baptism.  I  congratulate  you  on  this  grand  labor.  You  have  erected  a  monument 
more  enduring  than  brass,  and  inscribed  it  with  truth  as  it  is  in  Jesus.  You  have  (as  Jeffrey  said 
of  Chalmers' preaching)  "buried  your  adversaries"  not  "under  the  fragments  of  burning  moun- 
tains," but  under  the  debris  of  their  own  tumbling  ruins.    The  "  theory  "  is  now  exploded.  .  .  . 

President  J.  H.  A.  Bombeegee,  D.D.,  Vrsinus  College,  Pennstlvania. 

Dr.  Dale  persists  in  the  same  calmly  inexorable  method  which  so  peculiarly  distinguishes  the  pre- 
vious volumes.  "With  quiet,  patient,  untiring  diligence  he  pursues  his  course  of  faithful  inquiry,  and 
has  done  a  good  work  philologically,  theologically,  and  ecclesiastically,  in  refuting  "  the  theory."  .  . 

Peofessoe  C.  W.  Schaeffee,  D.D.,  Lutheran  Theol.  ,Sem.,  Philadelphia. 

The  labors  of  Dr.  Dale,  in  addition  to  their  accuracy  and  strength,  have  a  breadth,  a  comprehen- 
siveness, an  impressive  unity  of  spirit,  and  a  wealth  of  originality,  of  which  we  have  never  met  the 
parallel.  Johannic  Baptism,  in  the  variety  of  its  authorities,  in  the  force  of  its  logic,  in  the  integrity 
of  its  exegesis,  in  the  depth  and  clearness  of  its  criticisms,  and  withal  in  the  purity  and  earnestness 
of  its  spirit,  shows  everywhere  the  mind  and  heart  of  a  master.  Dr.  Dale  understands  well  the 
value  and  force  of  the  several  Greek  prepositions  that  enter  into  the  baptisms  of  the  New  Testa- 
ment. He  has  given  them  earnest  attention  and  with  results  so  manifestly  truthful,  as  to  leave 
nothing  more  to  be  required.  .  .  . 

The  Advance. 

Johannic  Baptism  is  fully  equal  to  its  predecessors  in  learning,  logic,  keen  analysis,  wide  investi- 
gation, critical  acumen  and  judgment,  and  success  in  establishing  his  positions  by  inccmtestable  ar- 
gument. No  justice  can  be  done  to  the  book  in  a  brief  statement  of  its  idea  ;  for  it  pours  a  flood  of 
light  on  all  the  forms  of  language  used  in  the  New  Testament  on  this  subject  by  its  clear  discrimi- 
nation, its  inflexible  refusal  to  allow  anything  to  be  assumed  without  proof,  its  crucial  tests.  .  .  . 

We  confess  to  a  positive  admiration  to  the  strength  and  skill  displayed  by  Dr.  Dale  in  this  work, 
which  turns  all  the  batteries  of  the  Baptists  against  themselves.  .  .  . 

The  Lutheran. 

...  In  a  word,  the  argument,  thoroughly  considered  as  it  is  in  all  its  bearings,  is  so  clear  and  con- 
vincing, that  the  conclusion  of  the  whole  seems  naturally  to  suggest  itself.  "  The  Mass  "  of  Rome  is 
not  God's  sacrifice,  the  dipping  of  "  the  Theory  "  is  not  God's  Baptism. 

Reformed  Church  Messenger. 

The  discussion  of  the  subject  is  able  and  thorough,  and  the  conclusions  reached  irresistible.  The 
author  shows  himself  master  of  his  theme.  .  .  . 

New  York  Evangelist. 
Johannic  Baptism  shows  the  same  patient  investigation  and  close  discrimination,  and  leaves  the 
Dippists  paralyzed  and  helpless  amid  their  own  inconsistencies.  .  .  .  Any  modest  Baptist,  after 
reading  this  book,  would  scarcely  wish  to  repeat  the  old  stereotyped  assertion  as  to  the  invariable 
meaning  of  Baplizo.  With  the  utmost  good  nature,  and  with  entire  self-possession.  Dr.  Dale,  we 
think,  has  fairly  driven  his  antagonists  out  of  the  field.  .  .  . 


"il  great  and  good  work  for  Scripture  exegesis." 
"  Conclusive  DISCUSSION  OP  John's  BAPTISM,"         .       .       .       Prof.  H.  B.  Smith,  D.D. 

"Most  MASTERLY  PHILOLOGICAL  DISCUSSION,"     .  .  .  .  PrOF.  J.  C.  MOFFAT,  D.D. 

"Triumphantly  SUSTAINED  throughout,"      ....       Prof.  D.  S.  Talcott,  D.D. 

"Main  POSITION  INCONTESTABLY  ESTABLISHED,"  .  .  .  PrOF.  H.  C  ALEXANDER,  D.D. 

"Wealth  OF  ORIGINALITY  WITHOUT  parallel,"      .       .       .       Prof.  C.  W.  Schaeffer,  D.D. 

"'The  THEORY  '  IS  EXPOSED  AND  DEMOLISHED,"  .  .  ._         PRESIDENT  W.  LiOKD,  D.D. 

''The  STANDARD  AS  TO  THIS  controversy,"  ....  PRESIDENT  J.  EDWARDS,  D.D. 

I'kofessok  B.  M.  Smitd,  Union  Theol.  Sem.,  Virginia. 
I  have  looked  through  the  sheets  of  Johannic  Baptism  with  increasecVadmiration  for  the  successful 
vindication  of  your  principles  and  conclusions.  You  have  demolished  the  strongholds  of  "  the 
theory;"  and  in  your  scholarly  and  discriminating  view  of  John's  Baptism  you  have  left  nothing  to 
be  desired,  whether  for  sustaining  your  great  proposition  as  to  the  meaning  of  the  word  or  the  in- 
terpretation of  the  iiarticles  combined  with  its  usage.  I  have  been  particularly  gratified  by  your 
triumphant  exhibition  of  the  local  force  of  the  preiwsition  if  connected  with  /?  ajrri^o),  and  your  clear 
and  forcible  presentation  of  eig  following,  and  showing  the  relation  to  fjLcravoia,  'dipcati  (ijiapriwu, 
&.e.  You  are  doing  a  great  and  good  worli  for  Scripture  exegesis,  in  illustrating  the  true  method 
of  tracing  the  "  Natural  History,"  so  to  speak,  of  an  important  word.  .  .  . 

rEOFEssoR  H.  B.  Smith,  D.D.,   Union  Theol.  Sem.,  New  York. 

I  have  read  your  work  with  great  interest  and  profit.  It  seems  to  me  to  be  a  conclusive  and  ex- 
haustive discussion  of  John's  Baptism,  and  gives  its  real  and  only  New  Testament  and  patristic 
sense.  I  marvel  that  you  can  so  patiently  hunt  up  the  truth  and  depose  the  errors.  Your  work  not 
only  does  credit  to  our  church,  but  also  to  the  sacred  philology  of  our  country.  It  is  a  monument  of 
learning  and  ability.  .  .  . 

Professor  Stephen  Yekkes,  Danville  Theol.  Sem.,  Kentdckt. 
I  have  not  been  able  to  give  Johannic  Baptism  that  careful  and  thoughtful  reading  I  desire  and 
purpose.  I  acknowledge  the  clearness  and  ability  with  which  your  ideas  arc  presented ;  and  also 
the  patience  and  thoroughness  of  research,  the  philological  and  exegetical  knowledge  and  strength, 
you  have  exhibited  throughout  this  whole  discussion  of  the  Baptism  question.  I  appreciate  very 
highly  the  service  you  have  rendered  to  the  Church  and  the  cause  of  truth.  .  .  . 

Professor  J.  T.  Cooper,  D.D.,  Theol.  San.,  U.  P.,  Pennsylvania. 
I  cannot  refrain  from  congratulating  you  upon  the  happy  and  successful  manner  in  which  you  have 
vindicated  the  truth  in  relation  to  John's  Baptism.    If  any  regard  is  to  be  paid  to  reason  and  argu- 
ment, your  work  should  bring  this  controversy  to  an  end.  .  .  . 

Professor  James  C.  Moffat,  D.D.,  Frinceton  Theol.  c-cm..  New  Jersey. 
If  there  is  to  be  an  end  to  controversy  on  a  point  of  philology,  this  is  the  way  to  reach  it.  The  perse- 
verance with  which  you  are  following  up  the  subject  into  all  its  relations,  and  the  completeness  and 
consistency  of  the  work,  so  far,  promise  to  culminate  in  the  production  of  an  exhaustive  argument. 
If  finished  in  the  style  of  what  is  already  done,  your  work  will  be  one  of  the  most  masterly  philologi- 
cal discussions  in  our  language.  .  .  . 

Kev.  J.  W.  Moore,  Austin,  Arkimsas. 
Nothing  could  have  afiforded  me  more  pleasure  than  the  perusal  of  your  views  on  .Tohannic  Bap- 
tism.   If  ever  a  novel  reader  enjoyed  a  new  work  as  much  as  I  did  the  reading  of  those  sheets,  I  can 
only  say,  he  had  a  happy  time  while  engaged  in  it.  .  .  . 

Kev.  John  L.  Kichard.s,  Big  Sock,  Illinois. 

I  have  read  the  sheets  of  Johannic  Baptism  twice,  some  three  times.  The  plan,  the  logic,  the 
style,  the  spirit,  the  learning,  and  the  power  of  these  volumes  will  doubtless  command  (at  least)  the 
(silent  I  admiration  of  every  intelligent  immersionist,  and  mark  a  new  era  in  the  Baptismal  contro- 
versy. .  .  . 

Dr.  J.  Edwards,  Fcoria,  lllinoii. 

.  .  .  And  now  having  read  all  three  parts  of  your  great  work,  1  join  with  all  the  church  in  thank- 
ing you  for  it.  My  highest  anticipations  have  been  met  and  realized.  I  concur  with  those  who  have 
praised  your  labors  the  most.  As  your  work  stands  it  is  henceforth  the  Thesaurus,  and  the  Standard 
as  to  this  controversy.  ^ 

President  Willis  Loro,  D.D.,    Hoosfer  I/'nu'cr»i7i/,  Ohio. 

I  cannot  tell  you  with  how  deep  an  interest  I  have  read  the  third  part  of  your  great  work  on  Bap- 
tism. In  my  view  "  the  theory,"  as  you  gently  name  it,  is  exposed  and  demolished  as  it  has  never 
been  before.  If  truth  can  end  it,  it  will  perish.  The  completion  of  your  work,  in  the  manner  in 
which  it  has  so  far  been  done,  ought  to  secure  you  the  gratitude  of  the  whole  Church  of  Christ. 


"  Assumptions  OF  THE  THEORV  THORouGHLV  REPUTED,"  Prof.  James  Strong,  D.D. 

"Interpretation  of  Scripture  eminently  fair,".  .  Prof.  J.  R.  Wilson,  D.JC. 

"Cordial  APPROVAL  OF  THF,  Christian  Church, "    .  .  Prof.  W.  S.  Plnmer,  D.D. 

"  Fully  PROVED  VOUR  POINT  NINETr-NINE    TIMES,"       .  .  Prof. . 

"  The  theory  IS  EXPOSED  AND  DEMOLISHED,"   .         .  .  Pres.  Willis  Lord,  D.D. 


Theological  Seminary,  Episcopal,  Alkxandeia. — Prof.  J.  Packard,  D.D. 

"Johannic  Baptism  is  characterized  by  the  same  exhaustive  appeal  to  the  usage  of  ftmrriiw,  and 
the  prepositions  connected  with  it,  as  your  previous  worlis.  This  appeal  to  usage  must  settle  the 
controversy,  if  anything  can.    I  shall  commend  all  your  works." 

Theolohical  Seminary,  Hampden  Stpney.— Pro/.  B.  31.  iSmith,  D.D. 

"  Your  scholarly  and  discriminating  view  of  John's  Baptism  leaves  nothing  to  be  desired,  whether 
for  sustaining  your  great  proposition  as  to  the  true  meaning  of  the  word  in  its  religious  as  well  as 
tropical  meaning,  or  the  interpretation  of  the  particles  which  are  combined  with  its  usage.  I  have 
been  particularly  gratified  by  your  triumphant  exhibition  of  the  local  force  of  Iv  when  connected 
with  PaTtri'so),  and  your  clear  and  forcible  presentation  of  the  power  of  nV-  You  are  doing  a  great 
and  good  work  both  for  Scripture  exegesis  and  for  settling  on  irrefragable  grounds  the  meaning  of 
this  long-discussed  word." 

Western  Theological  Seminary. — Prof.  S.  J.  WiJmn,  D.D. 

"I  have  examined  the  points  to  which  you  directed  my  attention,  and  it  seems  to  mo  these  points 
are  made  good.  Your  discussions  open  up  to  me  a  new  world  on  that  subject.  To  me  your  argument 
is  intensely  interesting  and  carries  conviction  with  it.  My  appreciation  of  your  work  increases  with 
every  volume." 

Auburn  Theological  Seminary. — Prof.  W.  J.  Bcecher. 

"  You  have  invested  this  discussion  with  fresh  interest  and  increased  light.  The  view  given  of 
Mark  7  :  4  is  tenable,  and  the  translation  of  John  1  :  25  is  vindicated.  Punnafia  has  not,  in  my 
judgment,  any  physical  usage  in  the  New  Testament.  And  the  usage  of  the  phrase  Pa-nTiana 
luravolai  proves  that  /icnii'oia  is  the  differentia  characterizing  John's  baptism  as  distinguished  from 
other  baptisms.  It  is  imperative  that  ei's  ihpcaiv  anapKwv  be  taken  as  the  verbal  or  ideal  element  de- 
manded by  PatiTiajia.  Your  reasoning  Is  complete  as  against  the  current  Baptist  syllogism,  'Pa-n-riiio 
requires  an  enveloping  element :  that  element  can  be  nothing  else  than  water :  therefore  the  water 
must  be  an  enveloping  element.'  You  have  conclusively  proved  that  something  else  not  only  may 
be,  but  is,  the  enveloping  element.  That  Panrisco  so  controls  the  use  of  the  water  as  to  demand  en- 
velopment within  it,  you  have,  indeed,  exposed  as  pure  error.  In  view  of  your  discussion,  either 
with  or  without  the  emendations  which  my  present  views  would  require,  I  unhesitatingly  answer 
your  final  question,  '  Can  despair  prolong  the  controversy?'    Not  logically." 

Wooster  University. — President  W.  Lord,  D.D. 

"  I  cannot  tell  you  with  how  deep  an  interest  I  have  read  the  third  part  of  your  great  work  on 
"Baptism.  In  my  view,  the  Theory,  as  you  gently  name  it,  is  exposed  and  demolished,  as  it  never 
lias  been  before.  If  truth  can  end  it,  it  will  perish.  The  completion  of  your  work,  in  the  manner  in 
which  it  has  been  so  far  done,  ought  to  secure  you  the  gratitude  of  the  whole  Church  of  Christ." 

,  Professor  of  Greek. 

f  "  Johannic  Baptism,  from  its  very  extensive  and  minute  research,  its  closeness  and  keenness  of 
logic,  and  its  corruscations  of  humor  and  wit,  I  have  found  very  interesting.  I  have  truly  marvelled 
at  your  patience  in  stopping  against  the  '  immersionists '  every  actual,  probable,  possible,  imaginary, 
improbable,  and  impossible  hole  ;  and  when  you  had  proved  a  point  ninety-nine  times,  still  proving 
it  the  hundredth  lest  some  one  should  fancy  that  your  work  was  not  otherwise  quite  complete.  The 
general  views  which  you  present  of  the  uses  of  iJaKri^to  and  iv  (also  £is)>  it  seems  to  me,  cannot  be 
refuted." 

WM.   RUTTER   &   CO.,   Publishers, 

Seventh  and  Cherry  Sts.,  Philadelphia. 
Price,  $4.00;  to  Ministers  $3.50. 


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